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THE    TESTIMONY    OF 
THE    WITNESSES 


A  DEVOTIONAL   AND   HOMILETICAL  EXPOSITION 

OF 

THE  ACTS  OF  THE   APOSTLES 


y  BY 
O.   A.  HILLS,  D.D. 

Pastor-Emeritus  of  the  Westminster  (University) 
Presbyterian  Church,  Wooster,  O. 

AUTHOR  OF  "companion  CHARACTERS,"   "CARMINA  SUBSECIVA," 

"new  shafts  in  the  old  mine" 


NEW  YORK 

THOMAS    NELSON    AND    SONS 

LONDON  EDINBURGH  PARIS 


COPTBIGHT    I913 

By  O     A.    HILLS 


The  Bible  text  used  in  this  volume  is  taken  from  the  American  Standard  Edition 
of  the  Revised  Bible,  copyright  1901  by  Thomas  Nelson  &  Sons. 


THE  TESTIMONY  OF  THE  WITNESSES 

A  DEVOTIONAL  AND  HOMILETICAL 

EXPOSITION 

OF 

THE   ACTS    OF   THE   APOSTLES 


"Ye  shall  be  my  witnesses  both  (i)  in  Jerusalem,  and  (2)  in  all  Judea  and 
Samaria,  and  (3)  unto  the  uttermost  part  of  the  earth." — Acts  1:8. 


PREFACE. 

A  comprehensive  survey  of  the  contents  of  the  Acts  of  the 
Apostles  would  probably  raise  the  question,  Is  not  the  title  of  the 
book  a  misnomer?  It  is  not  difficult  to  find  some  justification  for 
calling  it  the  Acts  of  Peter,  John  and  Paul :  but,  where  nine  of  the 
original  twelve  are  mentioned  by  name  but  once,  and  in  a  general 
and  collective  way  in  but  two  or  three  other  places,  one  can  hardly 
accept  the  common  title  as  the  most  fitting  designation  of  the  entire 
book.    And  we  are  glad  to  believe  that  the  name  is  not  inspired. 

We  may  find  a  more  appropriate  name  for  the  work,  if  we 
note  the  fact  that  Luke's  plan  seems  to  cover  the  teachings  as  well 
as  the  doings  of  these  founders  and  propagators  of  the  new  faith. 
He  evidently  follows,  in  a  general  way,  the  program  outlined  by 
our  Lord  in  the  eighth  verse  of  the  first  chapter, — "Ye  shall  be 
my  witnesses  both  in  Jerusalem,  and  in  all  Judea  and  Samaria,  and 
unto  the  uttermost  part  of  the  earth."  But  an  undeviating  adher- 
ence to  this  scheme  was  not  in  his  thought.  And  so  we  have  the 
conversion  of  Paul  in  the  second  division,  and  the  first  Christian 
Council  in  the  third.  The  introduction  of  these  topics  seems,  at 
first  sight,  to  interrupt  the  flow  of  the  narrative ;  but  they  are  soon 
seen  to  be  essential  to  the  completeness  of  the  chronicle,  and  their 
place  in  the  story  could  not  be  well  improved.  These  were  great 
events;  but  it  was  especially  of  vast  moment  to  record  not  only 
what  was  done,  but  also  what  was  said  in  connection  with  each 
of  them. 

And  this  is  true  of  the  entire  history.  The  character  and 
success  of  the  work  accomplished  by  the  apostles  have  always  been 
to  Bible  students  of  such  absorbing  interest  as  measurably  to  throw 
into  the  background  the  fact  that  the  history  may  be  also — and 
perhaps  ought  chiefly  to  be — regarded  as  a  record  of  things  said, — 
of  things  said  with  a  particular  end  in  view, — and  said  by  certain 
men  trained  and  qualified  for  the  special  purpose  of  saying  them, 
and  of  so  saying  them  as  to  lead  men  to  believe  them.  And  Luke's 
record  is  a  record  of  this  "Testimony  of  the  Witnesses."    To  make 

vii 


PREFACE 

this  record  seems  to  have  been  Luke's  chief  concern.  This  apparent 
purpose  may  perhaps  explain  the  fragmentary  character  of  much 
of  his  chronicle,  and  make  clear  the  fact  that  his  mind,  Divinely 
guided,  was  not  so  intent  on  the  continuity  of  his  story,  as  upon 
seizing  salient  points  where  he  might  couple  Divine  teachings  with 
Divinely  prepared  events  and  peoples. 

What  the  apostles  were  commissioned  to  say  they  were  to  say 
as  witnesses.  The  resurrection  of  Christ  was  the  great  event  they 
were  to  attest.  "Him  God  raised  up  the  third  day,  and  gave  Him 
to  be  made  manifest  not  to  all  the  people,  but  unto  witnesses  that 
were  chosen  before  of  God,  even  to  us  who  ate  and  drank  with 
Him  after  He  rose  from  the  dead."  They  were  not  qualified  to 
give  testimony  to  this  most  stupendous  fact  in  human  history, 
unless  they  had  seen  the  Lord  alive  after  His  death  on  the  Cross 
and  burial  in  Joseph's  tomb.  This  qualification  they  all  possessed, 
and  therefore  "with  great  power  gave  the  apostles  their  witness  of 
the  resurrection  of  the  Lord  Jesus."  But  manifestly  one  needs  no 
special  endowment  of  power  simply  to  bear  witness  to  a  fact.  And 
the  fact  of  Christ's  resurrection  came  to  the  multitudes  with  great 
power,  because  the  witnesses  were  able,  through  their  Divine 
endowment  of  power,  to  so  connect  the  fact  with  the  prophecies 
going  before,  and  the  swift  following  consequences,  that  none 
might  fail  to  see  that  a  new  era  was  beginning  in  God's  dealings 
with  His  people,  and  that  a  brighter  day  was  dawning  for  Zion. 

And  so  in  the  Acts  we  have  the  great  fact  of  the  resurrection 
of  Christ  solemnly  and  indubitably  attested ;  and  this  fact  is  shown 
to  be  so  interlaced  with  the  history  of  the  Church,  on  the  one 
hand,  and  with  the  coming  triumphs  of  the  Church,  on  the  other, 
that,  as  that  history  plainly  evidences  the  hand  of  God,  so  clearly 
is  the  future  radiant  with  blessings  for  the  new  faith.  We  are 
interested  in  the  history,  and  we  rejoice  in  the  promises  to  Zion. 
But  we  must  never  forget, — and  certainly  not  in  these  days  of 
scepticism  as  to  the  resurrection, — that  the  one  thing  established 
by  apostolic  testimony  underruns  the  entire  book  of  the  Acts,  and 
binds  together  into  one  solid  mass  the  irrefutable  witness  of  the 
primitive  disciples  to  the  truth  of  this  fundamental  tenet  of  our 
Christian  faith.  The  things  done  have  no  meaning  apart  from 
the  great  and  solemnly  certified  fact  of  the  resurrection  of  Jesus 
Christ  from  the  dead. 

viii 


PREFACE 

It  is  believed  that  a  study  of  the  Acts  of  the  Apostles  from 
this  point  of  view  will  be  found  worth  while.  It  will  bring  into 
fresh  and  vivid  realization  the  fact,  which  many  in  our  day  seem 
willing  to  surrender,  that  Qirist  is  indeed  "risen  from  the  dead." 
No  less  clearly,  it  is  hoped,  will  this  study  show  that  the  whole 
supernatural  system  of  Christianity  stands  or  falls  with  this  funda- 
mental fact  so  indubitably  established  by  "The  Testimony  of  the 
Witnesses." 

A  few  words  may  not  be  out  of  place  as  to  the  character  of  this 
Exposition.  It  is  not  a  critical  commentary.  The  author  has  taken 
the  text  of  the  American  Standard  Revision  as  on  the  whole  the 
best  reproduction  of  the  original,  and  has  written  with  a  view 
to  help  the  plain  Bible  student  in  his  devotional  reading,  and  the 
young  minister  in  his  pulpit  preparation.  For  the  former,  the 
analyses  of  the  text,  and  the  division  of  the  comment  into  corre- 
sponding sections  will,  it  is  hoped,  be  found  really  helpful;  and 
for  the  latter,  these  numbered  sections  may  often  suggest  expository 
discourses,  while  the  homiletical  hints  and  sermon-outlines,  (not 
intended  for  servile  copying),  may  sometimes  stimulate  a  tired 
brain,  and  provoke  many  lines  of  original  thought.  The  outlines 
may,  indeed,  hurt  the  lazy  minister,  but  can  hardly  fail  to  be  helpful 
to  the  diligent  student,  indicating  as  they  do  the  trend  of  thought 
of  many  master  minds  who  have  garnered  on  these  holy  fields. 

These  helps  have  been  gathered  in  a  painstaking  examination  of 
more  than  four  thousand  volumes  of  sermons  met  with  in  some 
of  the  largest  libraries  of  the  country,  to  the  shelves  of  which  free 
access  was  accorded  the  author  by  the  efficient  curators  of  these 
great  literary  treasures.  This  wide  survey  of  sermonic  literature 
reveals  the  fact  that  preachers  have  not  found  the  Acts  of  the 
Apostles  a  fruitful  field  for  texts  and  pulpit  themes,  compared  with 
the  Gospels  and  larger  epistles:  and  the  chapters  chiefly  drawn 
upon  for  this  purpose  are  hardly  more  than  a  half-dozen,  while 
the  favorite  text  in  each  of  them  is  not  difficult  of  conjecture.  It 
is  confidently  believed  that  the  study  of  Luke's  record,  emphasizing 
the  testimony  rather  than  the  history,  will  bring  to  light  rich  stores 
of  homiletical  material  not  commonly  subsidized  by  the  ministry 
of  the  Word. 

The  author  has  now  finished  the  work  which  has  been  on  his 
mind  for  well-nigh  thirty  years,  and  to  which  he  has  given  diligent 

ix 


PREFACE 

study  for  five  years  since  his  enforced  retirement  through  ill-health 
from  the  active  pastorate.  The  completion  of  the  Exposition  so 
nearly  synchronizes  with  the  end  of  his  fifty  years  in  the  blessed 
work  of  the  Gospel  Ministry  that  it  seems  likely  to  be  the  last 
loving  service  of  a  public  nature  which  he  can  hope  to  render  to 
the  Lord,  whose  he  is  and  whom  he  serves.  To  His  gracious  care 
and  blessing  it  is  humbly  committed,  as  it  now  goes  forth  on  its 
mission  of  helpfulness  to  those  for  whom  it  has  been  prepared. 

O.  A.  Hills. 

WOOSTER,  O., 

November  25th,  1912. 


SYLLABUS. 
I.    THE  INTRODUCTION:— I :i-i I. 

1.  A  Summary  of  Luke's  Gospel, — i  :i-5. 

2.  The  Final  Interview, — i  :6-8. 

3.  The  Ascension, — 1:9-11. 

11.    THE  PREPARATION  OF  THE  WITNESSES;— i :i2 2:13. 

1.  The  Return  to  the  Upper  Room,  and  to  Prayer, — i :  12-14, 

2.  Filling  the  Vacancy, — i :  15-26. 

3.  Endowing  the  Witnesses  with  Power, — ^2:1-13. 

DIVISION  L 
WITNESSES  "IN  JERUSALEM."— II :  14 ^VII:6o. 

1.  The  Testimony  of  Peter,  Aided  by  the  Eleven; — 2:14-47. 

((i)  The    Comprehensive    and     Convincing    Character    of    This    Testi- 
mony,— 2 :  14-36. 
(2)  The  Effect  of  Peter's  Testimony, — 2 :37-47. 

2.  The  Testimony  of  Peter  and  John, — 3:1 ^4:31. 

(i)  The  Miracle, — 3:1-11. 

(2)  The  Address, — ^3:12-26. 

(3)  The  Arrest, — 4:1-12. 

(4)  The  Release,— 4:13-22. 

(5)  The  United  Prayer,— 4 :23-3i. 

3.  The  Testimony  of  True  and  False  Witnesses; — ^4:32 5:16. 

(1)  The  Self-Sacrificing  Believers, — ^4:32-37. 

(2)  The  Self-Seeking  Hypocrites, — 5  :i-ii. 

(3)  Works  of  Mercy  and  Healing, — 5:12-16. 

4.  The  Testimony  of  the  Prisoners; — 5:17-42. 

5.  The  Testimony  of  Stephen; — 6:1 7:60, 

(i)  The  Rise  of  the  Proto-Martyr,— 45:i-8. 

(2)  His  Controversy  with  the  Foreign  Jews, — 6:9-15. 

(3)  His  Defence  before  the  Sanhedrin, — 7:1-60. 

xi 


THE   TESTIMONY   OF   THE   WITNESSES 


DIVISION  II. 

WITNESSES  'IN  ALL  JUDEA  AND  SAMARIA;"— VIII: i- 

XII  :2S. 

1.  The  Testimony  of  the  Persecuted; — 8:1-4. 

2.  The  Testimony  of  the  Evangeusts  in  Samaria  ;— 8  ■.5-25. 

3.  The  Testimony  of  Philip  before  the  Eunuch; — 8:26-40. 

4.  A  New  Witness  Called; — 9:1-30. 
(i)  The  Heavenly  Vision, — Vss.  1-9. 

(2)  The  Messenger's  Ministry, — Vss.   lo-ipa. 

(3)  Saul  the  Evangelist, — ^Vss.  19&-30. 

5.  The  Testimony  of  Peter  at  Lydda  and  Jopfa; — 9:31-43. 

6.  The  Testimony  of  Peter  before  Cornelius; — 10:1-48. 
(i)  The  Vision  of  Cornelius, — 10:1-8. 

(2)  The  Vision  of  Peter, — 10:9-230. 

(3)  The  Meeting  and  Testimony, — 10:236-48. 

7.  The  Testimony  of  Peter  before  the  Circumcision; — 11:1-18. 

8.  The  Testimony  of  Barnabas; — 11:19-30. 

9.  The  Testimony  of  Peter's  Deliverance; — 12:1-25. 
(i)  Herod's  Day  of  Power, — 12:1-19. 

(2)  Herod's  Day  of  Doom, — 12:20-25. 


DIVISION  HI. 

WITNESSES  "UNTO  THE  UTTERMOST  PART  OF  THE 
EARTH."— XIII  :i XXVIII  :3i. 

Part  I. — The  Missionary  Journeys, — 13:1 21:16. 

I.    The  Testimony  of  Paul  and  Barnabas, — The  First  Missionary 

Journey  ; — 13  :i 14 :28. 

(i)  The  Missionary  Commission, — 13:1-3. 

(2)  In  Cyprus, — 13:4-12. 

(3)  At  Antioch  in  Pisidia, — 13:13-52. 

(4)  At  Iconium, — 14:1-7. 

(5)  At  Lystra  and  Derbe, — 14:8-210. 

(6)  The  Return, — 14:216-28. 

xii 


THE   TESTIMONY   OF   THE   WITNESSES 

2.  The  Testimony  of  the  First  Christian  Counol; — 15:1-35- 
(i)  The  Report,— 15:1-5. 

(2)  The  Deliberation, — 15:6-21. 

(3)  The  Letter,— 15 :22-3S. 

3.  The  Testimony  of   Paul  and   Silas;— The    Second   Missionary 

Journey  ; — 15 :36 18 :22. 

(1)  The  Contention; — 15:36-40. 

(2)  Old  and  New  Places, — 15:41 16:10. 

(3)  At  Philippi, — 16:11-40. 

(o)  The  Praying  Place, — 16:11-13. 

(&)  Lydia,  the  Seller  of  Purple,— 16:14-15. 

(c)  The  Pythoness, — 16:16-22. 

(rf)  The  Jailer, — 16:23-40. 

(4)  At  Thessalonica  and  Beroea, — 17:1-15. 

(5)  At  Athens,— 17:16-34. 

(6)  At  Corinth,  and  the  End  of  the  Second  Missionary  Journey, 
— 18:1-22. 

4.  The  Testimony  of  Paul  and  his  Companions  ;— The  Third  Mis- 

sionary Journey. — 18 :23 21  :i6. 

(i)  Phrygia  and  Galatia  Revisited,— Vs.  18:23. 

(2)  Apollos, — 18:24-28. 

(3)  The  Awakening  at  Ephesus, — 19:1-20. 

(4)  "Diana  of  the  Ephesians,"— 19 :2i-4i. 

(5)  Macedonia  and  Achaia  Revisited, — ^20:1-3. 

(6)  The  Return  Journey,— 20 :4 ^21:16. 

(o)  Incidents  en  route, — ^Vss.  4-16. 

(&)  Paul's  Address  at  Miletus,— Vss.  17-38. 
(c)  Miletus  to  Jerusalem, — ^Vss.  21  :i-i6. 

Part  II.— The  Testimony  of  Paul  the  Prisoner;— 21:17 ^28:31. 

1.  The  Preliminary  Events, — 21  :i7-40. 

(1)  The  Fruitless  Device,— 21 :  17-30. 

(2)  The  Apostle's  Arrest,— 21 :3i-40- 

2.  The  Testimony  on  the  Stairs, — ^22:1-22. 

3.  Before  the  Chief  Captain, — ^22:23-29. 

4.  Paul's  Last  Testimony  in  Jerusalem, — ^22:30 ^23:35. 

(i)  Before  the  Council,— 22 130— 23 :ii. 

(2)  The  Conspiracy, — 23:12-35. 
(c)  Concocted, — 12-15. 
(&)  Discovered, — 16-22. 
(c)  Thwarted,— 23-35. 

xiii 


THE   TESTIMONY   OF   THE   WITNESSES 

5.  Before  Feux, — ^24:1-27. 

6.  Before  Festus,— 25:1-12. 

7.  Before  Agrippa, — 25  :i3— 26  '.32. 

8.  While  Journeying  to  Rome, — 27:1 ^28:16. 

(1)  The  Voyage, — 27:1-13. 

(2)  The  Tempest,— 27:14-38. 

(3)  The  Wreck,— 27 :39-44. 

(4)  The  Stay  in  Malta,— 28:1-10. 

(5)  The  Arrival  in  Rome, — ^28:11-16. 

9.  Life  in  Rome, — ^28:17-31. 

xiv 


THE  TESTIMONY  OF  THE  WITNESSES 


I.    THE  INTRODUCTION;  I  :i-i I. 

Section  i. — A  Summary  of  Luke's  Gospel, — 1:1-5. 

I  The  former  treatise  I  made,  O  Theophilus,  concerning  all  that  Jesus  began 
both  to  do  and  to  teach,  2  until  the  day  in  which  He  was  received  up,  after 
that  He  had  given  commandment  through  the  Holy  Spirit  unto  the  apostles 
whom  He  had  chosen :  3  to  whom  He  also  showed  Himself  alive  after  His 
passion  by  many  proofs,  appearing  unto  them  by  the  space  of  forty  days, 
and  speaking  the  things  concerning  the  kingdom  of  God :  4  and,  being  assem- 
bled together  with  them,  He  charged  them  not  to  depart  from  Jerusalem,  but 
to  wait  for  the  promise  of  the  Father,  which,  said  He,  ye  heard  from  me: 
5  for  John  indeed  baptized  with  water;  but  ye  shall  be  baptized  in  the  Holy 
Spirit  not  many  days  hence. 


I.  The  general  reference  of  the  zvriter,  vs.  i.  2.  The  Lord's  parting  com- 
mands, vs.  2.  3.  The  many  proofs  of  the  Lord's  resurrection,  vs.  3.  4. 
The  Saviour's  final  charge,  vss.  4  and  5. 


I.     The  general  reference  of  the  writer, — vs.  i. 

The  Gospel  according  to  Luke  "traces  the  course  of  all  things 
from  the  first"  to  the  day  of  the  Lord's  ascension.  It  is  a  record 
of  what  "Jesus  began  both  to  do  and  to  teach."  The  Evangelist 
does  not  profess  to  tell  us  all  that  the  Lord  did  and  taught.  He 
would  say  with  John,  "There  are  also  many  other  things  which 
Jesus  did,  the  which  if  they  should  be  written  every  one,  I  suppose 
that  even  the  world  itself  would  not  contain  the  books  that  should 
be  written."  He  mentions  only  the  beginnings  of  the  Lord's  work 
and  words. 

It  is  worthy  of  note  that  Luke  emphasizes  the  Lord's  doing 
as  well  as  His  teaching.  Many  love  to  dwell  upon  His  teaching, 
who  have  little  to  say  of  His  doing, — especially  of  that  culmination 


I:  I]       THE   TESTIMONY   OF   THE   WITNESSES 

of  His  doing  when  for  our  sins  He  poured  out  His  soul  unto  death. 
The  wonderful  brevity  of  this  summary  is  notable.  A  single 
line  sums  the  entire  Gospel,  up  to  the  forty  days  of  our  Lord's 
post-resurrection  life,  and  especially  up  to  the  occurrences  of  the 
one  crowning  day  of  His  earthly  sojourn. 


Verse  i.  Fruitful  lessons  may  be  drawn  from  comparatively  unknown 
characters  of  the  Scriptures.  Theophilus,  otherwise  unknown  in  the  primi- 
tive Church,  is  immortalized  through  his  intimacy  with  Luke.  A  lover  of 
God  and  Divine  things,  as  his  name  implies,  that  name  is  had  in  everlasting 
remembrance  in  connection  with  two  of  the  most  wonderful  books  of  the 
Bible. — Vs.  i.  The  self-imposed  limitations  of  the  Divine  Revelation.  It 
might  have  told  us  much  more.  It  chose  to  tell  us  only  "the  beginnings"  of 
what  Jesus  did  and  said.  This  must  ever  be  remembered,  if  we  would 
rightly  interpret  what  has  been  revealed. — Vs.  i.  There  is  an  inseparable  re- 
lation between  our  Lord's  works  and  His  word.  We  cannot  hope  to  under- 
stand the  one  if  we  ignore  the  other.  And  the  truth  is  universal ;  duty  and 
doctrine  can  never  be  divorced.  "If  any  man  is  willing  to  do  he  shall  know," 
— ^John  7  '.ly. — Vs.  i.  The  really  effective  teacher  must  be  also  a  doer.  In 
this  it  is  enough  for  the  disciple  that  he  be  as  his  Master,  and  the  servant  as 
his  Lord. — Vs.  i.  "Truth  it  is,  that  the  manners  of  a  good  and  godly  teacher 
ought  so  to  be  framed  that  he  speak  first  with  his  life,  then  with  his  tongue, 
otherwise  he  should  differ  nothing  from  a  stage-player." — Calvin. 

Vs.  I.    Doing  and  Teaching. 

The  preacher  must  be  concerned 
I.    About  his  manner  of  life  among  his  fellow-men. 
II.    About  the  character  of  his  teaching. 

III.    This  is  the  Divine  order  of  his  concern, — "Take  heed   (i)   to  thyself, 
and  (2)  to  thy  teaching." — I  Tim.  4:16. 


2.    The  Lord's  parting  commands, — vs.  2. 

These  commands  came  to  the  disciples  "through  the  Holy 
Spirit."  A  special  Divine  influence  attended  these  post-resurrection 
revelations  of  our  blessed  Lord.     He  breathed  on  them,  and  said, 

*  It  will  be  observed  that  the  Homiletical  Hints  and  Sermon  Outlines  fol- 
low immediately  after  the  sections  of  the  Exposition  to  which  they  severally 
pertain,  being  separated  from  the  same  by  a  line,  as  here,  and  further  distin- 
guished also  by  the  smaller  type  in  which  the  text  and  various  analyses  of 
the  same  appear.    The  outlines  not  otherwise  credited  are  the  author's  own. 


THE   INTRODUCTION  [1:2-3 

"Receive  ye  the  Holy  Spirit."  It  was  the  enlightening  Spirit  who 
opened  their  understandings  that  they  might  understand  the 
Scriptures. 

These  final  commands  to  a  few  chosen  men  was  a  marked  and 
distinguishing  feature  of  the  new  dispensation.  This  is  abundantly 
evident  in  the  testimony  of  the  witnesses,  as  Peter  asserts  in  the 
home  of  the  centurion,  "Him  God  raised  up  the  third  day,  and 
gave  Him  to  be  made  manifest,  not  to  all  the  people,  but  unto 
witnesses  that  were  chosen  before  of  God,  even  to  us,  who  ate 
and  drank  with  Him  after  He  rose  from  the  dead."  The  nature, 
necessity,  scope  and  value  of  this  human  testimony  to  the  fact 
of  the  resurrection  of  Christ  are  thus  declared  in  unmistakable 
terms. 

The  apostles  were  themselves  convinced  of  the  resurrection,  by 
many  proofs;  and  now  they  are  to  go  forth  to  convince  their 
fellow-men  of  the  certainty  of  this  wondrous  revelation. 

Vs.  2.    Christ  Filled  with  the  Spirit. 

I.    At  His  baptism.  IV.     In  His  miracles. 

II.    At  His  temptation.  V.     In  His  sacrifice. 

III.     In  His  preaching.  VI.    In  His  instructions  to  His  disci- 

ples—  {Bonar,  Rev.  Dr.  Horace). 


3.     The  many  proofs  of  the  Lord's  resurrection, — vs.  5. 

These  "many  proofs"  had  accumulated  upon  the  minds  of  these 
chosen  men  with  overwhelming  power.  He  appeared  first  to 
Mary  Magdalene, — then  to  the  women  returning  from  the  sepul- 
chre,— then  to  Peter,  then  to  Cleopas  and  his  companion, — then  to 
the  ten, — then  to  the  eleven, — then  to  the  seven, — then  to  the  more 
than  five  hundred  brethren  at  once, — then  to  James, — and,  last  of 
all,  to  the  apostolic  company  immediately  before  His  ascension. 
"It  was  not  one  person  but  many  who  saw  Him; — they  saw  Him 
not  only  separately  but  together,  not  only  by  night,  but  by  day, — 
not  at  a  distance  but  near, — not  once  but  many  times ; — they  not 
only  saw  Him,  but  touched  Him,  conversed  with  Him,  ate  with 
Him,  and  examined  His  person  to  satisfy  their  doubts." — (Paley). 

3 


1:2-3]   THE   TESTIMONY   OF   THE   WITNESSES 

And  this  is  Luke's  summary  of  it  all, — "He  showed  Himself  alive 
after  His  passion  by  many  proofs,  appearing  unto  them  by  the 
space  of  forty  days." 

More  conclusive  than  any  and  all  other  evidence  that  their 
risen  Lord  was  actually  before  them  must  have  been  what  He 
said  to  them,  for  He  was  frequently  "speaking  to  them  the  things 
concerning  the  kingdom  of  God."  Would  we  might  know  more 
fully  what  things  these  were  which  He  had  to  say  concerning  the 
kingdom !  Doubtless  His  heart-stirring  expositions  of  the  teachings 
of  Moses  and  the  prophets,  which  He  gave  to  the  wondering 
Cleopas  and  his  friend,  must  have  been  a  part  of  His  glorious 
revelation  of  the  mysteries  of  His  Messianic  Kingdom.  And,  as 
they  went  forth  to  proclaim  the  truth  which  they  had  learned, 
they  could  say,  "We  do  not  follow  cunningly  devised  fables,  when 
we  make  known  unto  you  the  power  and  coming  of  our  Lord 
Jesus  Christ." 


Vs.  3.    The  Evidence  of  Our  Saviour's  Resurrection. 

I.    His  appearances  to  His  disciples  after  His  death  and  passion. 
n.     The  proofs  of  the  reality  of  His  appearances. 
HI.     The  duration  and  continuance  of  His  appearances  to  them. 
IV.    The  subject  matter  of  His  discourse  v^rith  them. 

Archbishop  Tillotson. 


Vs.  3.    The  Two  Stories  about  the  Resurrection. 

I.  The  body  of  Christ  had  been  stolen.     This  we  cannot  believe,  because 

1.  The  grave  was  under  the  guard  of  soldiers. 

2.  It  was  the  time  of  the  Passover,  with  its  full  moon  and  thronging 

multitudes. 

3.  There  was  no  evidence  of  theft  in  the  appearance  of  the  grave. 

4.  The  disciples  could  have  had  no  motive  for  hiding  the  body  of  Jesus. 

5.  The  evidence  of  the  soldiers  is  absolutely  untrustworthy. 

6.  The  conduct  of  the  Jewish  rulers  shows  that  they  did  not  believe 

the  story  themselves. 

II.  The  Lord  had  risen.    This  story  we  accept,  because 

1.  A  great  many  witnesses  certify  to  its  truth. 

2.  These  witnesses  met  our  Lord  in  a  great  variety  of  circumstances. 

3.  These  witnesses   were  strangely  incredulous. 

4.  Their  testimony  was  not  uniform  indeed,  but  unanimous. 

4 


THE   INTRODUCTION  [1:4-5 

5.  Their  enemies  could  not  answer  the  question,  "What  became  of  the 

body?" 

6.  The  witnesses  staked  everything  upon  the  truth  of  their  testimony. 

7.  The  Descent  of  the  Holy  Spirit  was  the  crowning  evidence  of  the 

Resurrection. 


4.    The  Saviour's  final  charge, — vss.  4  and  5. 

For  this  great  and  solemn  mission  to  a  lost  v^orld  the  apostles 
needed  the  special  help  of  superhuman  powders ;  and  for  this  help 
the  Lord  charges  them  to  wait.  They  were  to  wait,  not  in  Galilee, 
but  in  Jerusalem, — not  in  the  wilderness,  but  in  the  city, — in  the 
city  the  scene  of  His  sufferings,  the  scene  of  the  betrayal,  of  the 
denial,  of  the  universal  forsaking.  Here  amidst  bitter,  touching, 
tender  memories  they  were  to  wait. 

They  were  to  await  the  promise  of  the  Father.  The  Lord's 
reference  to  this  promise  must  have  carried  them  back  to  His  lov- 
ing words  in  the  upper  room.  "I  will  pray  the  Father,  and  He 
shall  give  you  another  Comforter,  that  He  may  be  with  you  forever, 
even  the  Spirit  of  truth ;  whom  the  world  cannot  receive :  for  it 
beholdeth  Him  not,  neither  knoweth  Him :  ye  know  Him ;  for  He 
abideth  with  you  and  shall  be  in  yot*."  "The  Comforter,  even  the 
Holy  Spirit,  whom  the  Father  will  send  in  my  name,  He  shall 
teach  you  all  things,  and  bring  to  your  remembrance  all  that  I 
said  unto  you."  "When  the  Comforter  is  come,  whom  I  will  send 
unto  you  from  the  Father,  He  shall  bear  witness  of  Me."  "If  I  go 
not  away,  the  Comforter  will  not  come  unto  you;  but  if  I  go  I  will 
send  Him  unto  you." — John  14:16-17  and  26, — 15-26  and  16:7. 

It  was  the  Father's  promise  to  the  Son.  It  did  not  therefore 
depend  upon  the  fulfillment  of  any  condition  on  the  part  of 
fallible  man.  The  glorious  promise  of  the  Holy  Spirit,  in  whose 
blessing  they  were  to  share,  was  a  matter  between  the  Father 
and  the  Son  alone. 

The  apostles  had  probably  been  baptized  of  John  unto  repent- 
ance and  remission  of  sin;  now  they  are  to  be  baptized  with  the 
Holy  Spirit  unto  the  high  and  holy  service  whereunto  they  were 
being  called. 

5 


1:6]       THE   TESTIMONY   OF   THE   WITNESSES 

Verse  4.    "Tarry  at  a  promise  till  the  Lord  meets  you  there." — Moody. 

Vs.  4.    Waiting  for  the  Promise. 

I.  In  devout  expectancy. 

11.  In  earnest  desire. 

III.  In  united  prayer. 

IV.  In  seclusion  from  the  world. 

V.    With  one  accord  in  one  place — (Cousin,  Rev.  William). 

Vs.  5.    The  Baptism  of  the  Holy  Spirit. 

I.  What  is  it? 

II.  Is  it  now  attainable? 

III.  What  are  some  of  its  consequences? 

IV.  What  will  secure  it? 

V.    When  may  we  look  for  it? — {HatHeld,  Rev.  Dr.  E.  F.) 


Section  2. — The  Final  Interview, — 1:6-8. 

6  They,  therefore,  when  they  were  come  together,  asked  Him,  saying, 
Lord,  dost  Thou  at  this  time  restore  the  kingdom  to  Israel?  7  And  he  said 
unto  them.  It  is  not  for  you  to  know  times  or  seasons,  which  the  Father  hath 
set  within  His  own  authority.  8  But  ye  shall  receive  power,  when  the  Holy 
Spirit  is  come  upon  you :  and  ye  shall  be  my  witnesses,  both  in  Jerusalem, 
and  in  all  Judea  and  Samaria,  and  unto  the  uttermost  part  of  the  earth. 


I.     The  apostles'  thoughts  and  questions  about  the  kingdom,  vs.  6.    2.  The 
Lord's  thought  and  words  about  the  power  and  the  witness,  vss.  7  and  8. 


I.    The  apostles'  thoughts  and  questions  about  the  kingdom — vs.  6. 

The  Lord  had  spoken  to  them  many  "things  concerning  the 
kingdom  of  God."  The  form  of  their  question  leads  us  to  infer 
that  in  His  horoscope  of  the  future  He  had  intimated  the  restora- 
tion and  salvation  of  the  covenant  people  of  Israel. 

But  the  apostles  evidently  misunderstood  their  Master.  Their 
idea  of  the  kingdom  was  one  thing,  His  was  another  and  very 
different.  He  therefore  represses  their  unspiritual  curiosity,  and 
turns  their  minds  away  from  useless  speculations  as  to  "times  or 

6 


THE   INTRODUCTION  [1:7-8 

seasons"  to  the  more  important  and  present  concernments  of  their 
life  and  work. 

Many  in  the  modern  Church  may  well  take  this  lesson  to  heart. 
We  are  not  indeed  forbidden  to  study  all  that  has  been  revealed 
of  Zion's  future;  and  we  have  a  right  to  animate  our  hopes  by 
contemplating  and  seeking  to  understand  the  long  line  of  glorious 
prophecies  concerning  the  Church's  welfare.  But  we  may  never 
rightly  so  give  ourselves  to  fixing  the  times  or  seasons,  and  vain 
surmises  as  to  things  to  come,  as  to  neglect  the  great  and  pressing 
work  of  winning  the  world  to  Christ,  and  so  hastening  the  Church's 
final  triumph. 

Vs.  6.    The  Longing  for  the  Kingdom. 

I.     Israel's  pathetic  cry,  as  voiced  by  these  disciples. 
II.     The  Church's  perpetual  longing. 
III.    The  earnest  prayer  of  all  the  saints, — "Lord,  tarry  not,  but  come." 


2.      The   Lord's   thought   and   words    about   the   power   and   the 

witness, — vss.  /  and  8. 

To  the  work  and  their  part  in  it  the  Lord  calls  their  special 
attention.  They  were  to  receive  power  through  the  coming  on 
them  of  the  Holy  Spirit,  and  were  to  be  the  Lord's  witnesses. 

How  shall  we  interpret  this  "coming  upon  them"  of  the  Holy 
Spirit?  The  disciples  had  received  the  Holy  Spirit  before.  We 
cannot  doubt  that  (i)  they  had  been  the  subjects  of  His  saving 
renewal.  The  Lord  had  given  them  (2)  the  Spirit  of  illumination 
that  they  might  understand  the  Scriptures.  He  had  (3)  breathed 
on  them  the  Spirit  of  authority  and  power  to  bind  the  incorrigible 
and  to  absolve  the  penitent.  And  now  (4)  in  a  fuller  sense  they 
are  to  receive  the  Holy  Spirit  as  a  spirit  of  power  and  endowment 
for  service  in  witnessing  for  their  Divine  Master. 

And  this  witnessing, — does  it  differ  from  the  witnessing  with 
which  our  daily  life  makes  us  familiar?  Not  in  any  essential 
particular.  Witnesses  are  not  retailers  of  hearsay  evidence.  They 
must  be  able  to  say  "We  speak  that  we  do  know,  and  testify 
that  which  we  have  seen." 

To  us  of  to-day,  as  to  the  disciples  of  old,  the  Lord  is  saying, 

7 


1:7-8]    THE   TESTIMONY   OF   THE   WITNESSES 

"Ye  are  my  witnesses."  They  were  called  upon  to  attest  pre- 
eminently the  resurrection  of  Christ  (2:22b,  and  10:41),  and  all 
truths  growing  out  of  that  fact.  We  are  called  upon  to  do  the 
same.  Not  indeed  with  bodily  eyes  have  we  seen  the  Lord,  yet  can 
we  truly  swear  that  He  is  risen  from  the  dead  and  reigns  on  high 
our  sovereign  and  redeeming  Lord. 

The  witnesses  of  old  were  to  begin  at  Jerusalem.  Thence  the 
double  story  of  the  resurrection  started.  Llere  the  falsity  of  the 
one  could  be  best  confuted;  here  the  truth  of  the  other  could  be 
made  to  shine  forth.  And  from  this  beginning  they  were  to  go 
to  their  neighbors, — first  the  near,  then  the  far.  Like  a  conquering 
army  they  were  to  sweep  the  entire  land. 


Verses  7-8.  "Authority"  and  "Power," — the  latter  is  might, — the  former 
is  might  with  right. — Vss.  7-8..  Unspiritual  curiosity  would  know  the  "times 
or  seasons,"  the  prepared  and  obedient  shall  "receive  power." — Vss.  7-8.  To 
"know"  is  man's  way;  to  "receive"  is  the  Lord's  way. 

Vs.  8.    The  Lord's  Last  Words. 

I.     He  was  on  His  way  to  a  throne  of  power. 
H.     The  disciples  were  themselves  to  receive  power. 
HL     That  power  was  to  come  upon  them  through  the  Holy  Spirit. 
IV.     The  abundant  adequacy  of  the   promise.     "Awake,  awake,  put  on  thy 
strength,  O  Zion." 

Vs.  8.    The  Promise  of  Power. 

L    The  Power;  what  is  it? 
IL     The  Witnessing;  what  is  it? 
in.    The  Coming  of  the  Holy  Spirit;  what  is  it? 

Vs.  8.    We  Are  the  Lord's  Witnesses. 

I.     Our  testimony  must  be  truthful. 
II.     It  must  be  direct,  or  experimental,  not  hearsay. 
III.     It  must  be  consistent;  life  and  speech  must  be  in  accord. 

Vs.  7.    All  Futurities  Are  Under  Fatherly  Authority. 

I.  Do  not  be  anxious  about  coming  times. 

II.  Do  not  expect  any  new  conditions  of  well-being  in  the  future. 

III.  Expect  the  fulfillment  of  all  the  Divine  Promises. 

IV.  Cultivate  the  strongest  love  for  the  father. —  {The  Honiilist.) 

8 


THE    INTRODUCTION  [1:8 

Vs.  8.    Witnesses  for  Jesus  Christ. 

I.     Our  Lord  Himself,  in  His  sacred  Person,  is  the  solemn  truth,  the  glori- 
ous reality,  to  which  His  Servants  are  to  bear  their  witness. 
II.     How  can  we  bear  witness  to  a  Person? 

III.  In  Jesus  Christ  God  made  use  of  this  provision  of  His  creative  wisdom 

to  enter  into  communion  with  His  creatures. 

IV.  Is  there  anything  in  our  conduct,  or  our  words,  anything  that  we  do, 

or  that  we  endure,  that  really  bears  witness  before  the  eyes  of  our 
fellow-men  to  the  life  and  work  of  our  ascended  and  invisible 
Saviour? — (Canon  Liddon.) 

Vss.  1-8.    The  Uniqueness  of  Christ's  Earthly  Ministry. 

I.     It  was  original  and  initiatory. 
II.     It    was    resumed    in    person    after    his    death. —  (The    Honiilist.) 

Vss.  6--II.    The  Parting  Promises  of  the  Saviour. 

I.     The  Promise,  "Lo,  I  am  with  you  always  unto  the  end." 
II.    The  Promise  of  His  return  to  judgment. —  (Schleiermacher,  F.  E.) 

Vss.  6-8.    Christ's  Last  Words  on  Earth. 

I.  Words  of  correction. 

II.  Words  of  encouragement. 

III.  Words  of  direction. 

IV.  Words  of  benediction. — (The  Homilist.) 

Vs.  8.    Power  for  Witness. 
I.    Power. 

II.    The  Source  of  Power. 
III.    The  Use  of  Power. —  (Hastings ,  Rev.  Dr.  James.) 

Vs.  8.    Witnessing  for  Christ. 

I.     The  Preparation  for  it. 

1.  The    Human    Element: — (i)   Receiving   Christ's    words; — (2)    Ear- 

nest prayer. 

2.  The  Divine  Element: — (i)  The  Ascension; — (2)  The  Descent  of  the 

Holy  Spirit. 
II.     The  Testimony. 

1.  The  Scene  of  it. 

2.  The    Character   of   it; — (i)   Bold, —  (2)    Appropriate, —  (3)    Consid- 

erate. 

3.  The  Effect  of  it; — (i)   Exasperating  to  enemies, —  (2)    Edifying  to 

the  brotherhood, —  (3)    Converting  to  "the  called." 


1:9]       THE   TESTIMONY   OF   THE    WITNESSES 


Section  3. — The  Ascension, — 1:9-11. 

g  And  when  He  had  said  these  things,  as  they  were  looking,  He  was 
taken  up;  and  a  cloud  received  Him  out  of  their  sight.  10  And  while  they 
were  looking  steadfastly  into  heaven  as  He  went  behold  two  men  stood  by 
them  in  white  apparel;  11  who  also  said,  Ye  men  of  Galilee,  why  stand  ye 
looking  into  heaven?  This  Jesus,  who  was  received  up  from  you  into 
heaven,  shall  so  come  in  like  manner  as  ye  beheld  Him  going  into  heaven. 


1.  The  Lord  taken  up  while  His  disciples  looked  and  wondered,  vs.  g. 

2.  The  message  of  the  men  in  white,  vss.  10  and  11. 


I.     The  Lord  taken  up  while  His  disciples  looked  and  wondered, 

— vs.  p. 

One  cannot  fail  to  be  impressed  by  the  ineffable  serenity  of 
this  scene  on  Olivet.  Not  until  our  Lord  had  finished  all  He 
had  to  say  was  He  parted  from  them.  And  that  parting  came, 
as  with  uplifted  hands  He  was  pronouncing  upon  them  His  holy 
benediction :  and  then  "a  cloud  received  Him  out  of  their  sight." 

Beyond  that  cloud  who  can,  yet  who  would  not  wish  to,  trace 
the  ascension  glory?  Was  it  not  to  this  glorious  exaltation  that 
Paul  refers  the  Psalmist's  words, — "When  He  ascended  on  high. 
He  led  captivity  captive,  and  gave  gifts  unto  men"  ?  Beyond  those 
clouds  and  stars  may  we  not  hear  the  antiphonal  songs  of  the 
welcoming  choirs  of  heaven, — "Lift  up  your  heads,  O  ye  gates, 
even  lift  them  up,  ye  everlasting  doors;  and  the  King  of  glory 
shall  come  in!  Who  is  this  King  of  glory?  The  Lord  of  hosts, 
He  is  the  King  of  glory." 


Vs.  9.    Christ's  Ascension. 

I.    Christ's  life  in  the  world  is  divided  into  action  and  doctrine. 
n.    The  continued  acts  of  Christ  are  through  the  Holy  Spirit. 
HI.     While  He  was  speaking  the  farewell  moment  arrived. 
IV.     Even  gazing  up  into  heaven  must  not  be  too  prolonged  or  fixed. 

(,Dr.  Hallock.) 
10 


THE   INTRODUCTION  [I:io-ii 

Vs.  9.    The  Mount  of  Ascension. 

I.    The   ascension   of  Jesus   Christ   is   intended  to  determine  the  way   in 
which  we  shall  now  think  of  Him  in  His  present  exalted  state. 
n.     It  signifies  to  us  that  He  is  now  clothed  with  power,  and  is  carrying 

out  the  work,  which  He  here  began,  to  perfect  accomplishment. 
HI.    It  is  intended  to  give  us  a  glimpse  into  the  world  beyond  the  grave; 
and  it  determines  the  way  in  which  we  shall  think  of  it  as  well  as 
of  him. 
IV.    It  certifies  to  us  that  Heaven  will  be  a  locality. 

(PurveSj  Rev.  Dr,  George  T.) 

Vss.  1-14.    The  Ascending  Lord. 

I.  Christ  ascended  that  men  might  believe  in  Him. 

II.  He  ascended  that  men  might  know  him  and  commune  with  Him. 

III.  He  ascended  that  His  people  might  truly  follow  Him. 

IV.  He  ascended  that  He  might  be  the   Spiritual  Redeemer  of  the  whole 

world. —  {DeWitt,  Rev.  Dr.  John.) 

Vss.   9-11.    The   Ascension  of  Christ  an   Illustration   of   His 

Final   Advent. 

I.     He  ascended  in  His  actuality. 
II.     He  ascended  very  unexpectedly. 
III.    He  ascended  in  a  mysterious  grandeur. —  {The  Homilist.) 

Vs.  9.    Ascension  with  Christ. 

I.  A  Lesson  of  heavenly-mindedness. 

II,  A  Lesson  of  simple  duty. 

III.  A  Lesson  of  holy  fear. 

IV.  A  Lesson  of  hope. —  (Dean  Farrar,  F.  W.) 


2.    The  message  of  the  men  in  white, — vss.  lo-ii. 

This  message  came  to  men  whose  every  faculty  was  absorbed 
in  the  contemplation  of  the  wondrous  spectacle  which  they  had 
just  witnessed.  This  surely  was  not  wonderful!  As  to  men  in  a 
daze  the  summons  came  calling  them  back  to  sublunary  things. 

The  reserve  of  the  messengers  is  notable.  They  might  have 
told  these  heaven-gazing  Galileans  much  more  than  they  did.  They 
emphasized  alone  the  certainty  of  the  Lord's  return, — "This  Jesus, 

II 


[ii-oi:iTHE   TESTIMONY   OF   THE   WITNESSES 

who  was  received  up  from  you  into  heaven,  shall  so  come  in  like 
manner  as  ye  beheld  Him  going  into  heaven." 

The  doctrine  of  the  Lord's  return  is  made  much  of  in  the 
Scriptures.  The  Church  ought  to  make  much  more  of  it  than  she 
does.  Irrespective  of  the  mooted  question  whether  that  return  is 
to  be  pre-millennial  or  post-millennial,  it  is  a  great  and  precious 
promise,  to  which  we  look  forward  every  time  we  gather  at  the 
Sacramental  Table  to  "proclaim  the  Lord's  death  till  He  come," 
and  it  must  never  be  forgotten  by  the  Church.  Jesus  is  coming 
back  to  the  world  which  He  has  redeemed!  "The  King  shall 
come  to  His  own." 

This  second  coming  of  Christ  is  variously  described  in  Holy 
Writ, — "The  Son  of  man  shall  come  in  the  glory  of  His  Father, 
with  His  angels," — "As  the  lightning  cometh  forth  from  the  east, 
and  is  seen  even  unto  the  west;  so  shall  be  the  coming  of  the  Son 
of  man," — "For  the  Lord  Himself  shall  descend  from  heaven  with 
a  shout,  with  the  voice  of  the  archangel,  and  with  the  trump  of 
God." 

Meanwhile  the  Lord's  followers  have  something  else  to  do  than 
seeking  with  mortal  eyes  to  penetrate  the  depths  of  heaven.  The 
witnesses  must  prepare  to  give  their  testimony. 


Vs.  II.    "This  Jesus." 

I.    A  response  to  our  cry  for  what  is  permanent. 

II.    A  pledge  of  the  identity  of  the  saints  in  heaven  with  what  they  were 
on  earth. 

III.  The  proclamation  of  an  available  Saviour  for  men. 

IV.  The  promise  of  an  abiding  friend. 

V.    The  prophecy  of  a  sure  sovereignty. — (The  Homilist.) 

Vs.  II.    "In  Like  Manner." 
I.    Personally,— II.  Visibly,— III.  In  the  clouds. — (D.  L.  Moody.) 

Vs.  II.    Too  Much  Mere  Sentiment  in  Religion. 

I.  Too  much  sentimental  interest  in  the  marvelous. 

II.  Too  much  of  this  in  the  objective  in  religion  is  not  good. 

III.  Neither  is  too  much  of  it  in  the  temporary. 

IV.  It  is  possible  to  have  too  much  even  of  a  good  thing. 

{The  Homilist.) 

12 


THE   INTRODUCTION  [1: 12-14 

Vss.  1-14.    The  Ascending  Lord. 

I.    The  Preparation  of  the  witnesses. 
II.    The  Limitation  of  the  witnesses. 
III.    The  Attitude  of  the  witnesses. —  (Boynton,  Rev.  G.  M.) 

Vss.  1-12,    The  Ascension  of  Christ. 

I.  The  identification  of  the  Prince  Royal. 

II.  The  reappointment  of  the  stafif. 

III.  The  Coronation  of  the  Prince. 

IV.  The  Heralding  of  the  Return  of  the  King. 

(Campbell.  Rev.  W.  R.) 

Vs.  10.    The  Men  in  White. 

I.  Whence  came  they? 

II.  Why  so  appareled? 

in.  Why  two?     See  Matt.  28:3. 

IV.  The  message  they  brought. 

Section  i. — The  Return  to  the  Upper  Room  and  to  Prayer, — 1:12-14. 

12  Then  returned  they  unto  Jerusalem  from  the  mount  called  Olivet, 
which  is  nigh  unto  Jerusalem,  a  sabbath-day's  journey  off.  13  And  when  they 
were  come  in,  they  went  up  into  the  upper  chamber  where  they  were  abiding; 
both  Peter  and  John,  and  James  and  Andrew,  Philip  and  Thomas,  Bartholo- 
mew and  Matthew,  James  the  son  of  Alphasus,  and  Simon  the  Zealot,  and 
Judas  the  son  of  James.  14  These  all  with  one  accord  continued  steadfastly 
in  prayer,  with  the  women,  and  Mary  the  mother  of  Jesus,  and  with  His 
brethren. 


I.     The  return  from  Olivet, — vs.  12.    2.  The  place  of  assembly, — vs.  13.    3. 
The  first  prayer  meeting  of  the  Christian  Church, — vs.  14. 


I.     The  return  from  Olivet, — vs.  12. 

The  disciples  went  out  on  that  memorable  i8th  of  May,  why 
and  whither  they  probably  knew  not,  but  with  their  Divine  Leader. 
"He  led  them  out  till  they  were  over  against  Bethany." 

They  returned  alone.  But  what  high  thoughts  must  they  have 
had  of  their  glorified  Master?    And  what  deep  questionings  must 

13 


1: 13-14]    THE   TESTIMONY   OF   THE   WITNESSES 

they  have  had  one  with  another,  as  they  moved  down  the  slope  of 
Olivet,  and  filed  up  into  the  narrow  streets  of  the  Holy  City? 

After  their  vision  of  the  ascension  glory  on  that  fair  sweet 
morning  of  the  spring  time,  how  strange  must  have  seemed  those 
temple  courts  and  city  ways,  where  so  lately  they  had  walked  and 
talked  with  Him  now  seated  on  the  Heavenly  Throne !  Never 
before,  in  coming  or  going,  had  they  taken  such  a  sabbath-day's 
journey! 


2.    The  place  of  meeting, — vs.  IS- 

This  was  the  "large  upper  chamber  where  they  (the  apostles) 
were  abiding."  There  is  no  reason  to  doubt  that  this  was  the 
"large  upper-room  furnished,"  where  the  Lord  had  instituted  the 
Holy  Supper,  and  whence  He  went  forth  to  Gethsemane.  It  seems 
to  have  become  a  general  rendezvous  for  the  followers  of  the 
Lord  Christ.  And  this  is  not  surprising.  A  place  so  full  of 
fragrant  and  tender  memories  of  their  Lord's  last  night  on  earth 
before  He  went  to  Calvary  must  have  possessed  for  them  all  an 
irresistible  fascination.  Tradition  says  that  a  Christian  Church 
was  built  on  the  site  of  this  "upper-room"  less  than  a  hundred 
years  after  the  ascension  of  our  Lord.  Another  report  has  it  that 
Helena,  the  mother  of  Constantine,  built  a  Church  on  the  same 
site  early  in  the  fourth  century.  Neither  of  these  stories  is  improb- 
able but  not  authentic.  All  that  we  certainly  know  is  that  here 
was  gathered  the  first  assembly  of  Christian  Believers. 


3.     The  first  prayer  meeting, — vs.  14. 

The  attendants  on  that  first  prayer  meeting  were  a  notable 
company.  They  were  (i)  The  eleven  apostles, — (2)  The  women, 
doubtless  among  them  Mary  Magdalene,  Joanna,  Susanna,  and 
Salome, — (3)  Mary,  the  mother  of  Jesus, — here  meeting  with  her 
fellow-believers,  to  pray  with  them  to  their  Lord  and  hers,  but  not 
to  be  prayed  to  by  them, — and  (4)  The  brethren  of  the  Lord. 
These  last  did  not  at  one  time  believe  in  Him  (John  7:5),  but  they 
had  now  come  to  accept  Him  as  their  Lord  and  Saviour.  And,  as 
later  clearly  appears,  a  goodly  number  of  other  people  joined  the 
praying  circle,  so  that  ultimately  a  hundred  and  twenty  were  num- 
bered in  the  prayer  meeting. 

14 


THE   INTRODUCTION  [1: 14 

Why  did  they  pray?  They  had  not  been  directed  to  pray.  The 
Lord  had  commanded  them  to  wait.  But  how  natural  that  they 
should  wish  to  keep  in  loving  touch  with  the  Lord  who  had  so 
lately  left  them,  and  spend  this  waiting  time  in  communion  with 
Him! 

It  seems  quite  certain  also  that  their  steadfastness  in  prayer 
had  reference  to  the  promised  power  in  the  coming  of  the  Holy 
Spirit.  The  Lord  had  said  "not  many  days  hence."  And  as 
morning  after  morning  dawned  each  one  would  doubtless  be  in 
his  place;  and  all  but  unconsciously  the  query  would  press  for 
answer,  Will  this  be  the  morning  ?    Is  this  the  day  He  will  appear  ? 


Verse  14.  Waiting  times  come  in  every  believing  life.  They  are  not  to 
be  idle  times,  but  times  for  strengthening  our  spiritual  forces,  and  preparing 
to  measure  up  to  the  oncoming  responsibilities. 

Vs.  13.    The  First  Christian  Assembly. 

I.    They  were  all  there.  *" 

II.    Theirs  was  an  attitude  of  expectancy. 
III.    They  clung  to  their  absent  Lord  in  believing  and  loving  fellowship. 

Vs.  14.    Mary,  the  Mother  of  Jesus. 

I.    The  simple,  natural  and  sober  way  in  which  the  Scriptures  speak  of 

"Mary,  the  mother  of  Jesus." 
II.    The  lowly  temporal  circumstances  of  "Mary,  the  mother  of  Jesus." 

III.  The  personal  character  of  "Mary,  the  mother  of  Jesus." 

IV.  The  provision  made  of  the  Lord  from  Calvary  for  "Mary,  the  mother 

of  Jesus." 
V.    The  last  view  of  "Mary,  the  mother  of  Jesus." 


Section  2. — Filling  the  vacancy, — 1:15-26. 

IS  And  in  these  days  Peter  stood  up  in  the  midst  of  the  brethren,  and 
said  (and  there  was  a  multitude  of  persons  gathered  together,  about  a  hun- 
dred and  twenty),  16  Brethren,  it  was  needful  that  the  Scripture  should  be 
fulfilled,  which  the  Holy  Spirit  spake  before  by  the  mouth  of  David  con- 
cerning Judas,  who  was  guide  to  them  that  took  Jesus.  17  for  he  was  num- 
bered among  us,  and  received  his  portion  in  this  ministry.  18  (Now  this 
man  obtained  a  field  with  the  reward  of  his  iniquity;  and,  falling  headlong, 
he  burst  asunder  in  the  midst,  and  all  his  bowels  gushed  out.     19  And  it 

IS 


1 :  15-20]    THE   TESTIMONY   OF   THE   WITNESSES 

became  known  to  all  the  dwellers  at  Jerusalem;  insomuch  that  in  their  lan- 
guage that  field  was  called  Akeldema,  that  is,  the  field  of  blood).  20  For  it 
is  written  in  the  book  of  Psalms, 

"Let  his  habitation  be  made  desolate, 
And  let  no  man  dwell  therein :" 
and 

"His  office  let  another  take." 

21  Of  the  men  therefore  that  have  companicd  with  us  all  the  time  that 
the  Lord  Jesus  went  in  and  went  out  among  us,  22  beginning  from  the  bap- 
tism of  John,  unto  the  day  that  He  was  received  up  from  us,  of  these  must 
one  become  a  witness  with  us  of  His  resurrection. 

23  And  they  put  forward  two,  Joseph  called  Barsabbas,  who  was  sur- 
named  Justus,  and  Matthias.  24  And  they  prayed,  and  said.  Thou,  Lord, 
who  knowest  the  hearts  of  all  men,  show  of  these  two  the  one  whom  Thou 
hast  chosen  25  to  take  the  place  in  this  ministry  and  apostleship  from  which 
Judas  fell  away  that  he  might  go  to  his  own  place.  26  And  they  gave  lots 
for  them;  and  the  lot  fell  upon  Matthias;  and  he  was  numbered  with  the 
eleven  apostles. 


I.     The   statement   of  the   case, — vss.   13-20.    2.  The   action   proposed, — vss. 
21-22.    3.  The  plan  carried  out, — vss.  23-26. 


I.     The  statement  of  the  case, — vss.  15-20. 

This  statement  is  made  by  Peter,  who  thus  early  comes  to  the 
front  as  the  Leader  of  the  Church,  to  be  succeeded  later  by  Paul, 
and  still  later  by  John.  His  statement  is  made  to  a  considerable 
number  of  his  brethren, — "about  a  himdred  and  twenty." 

The  apostle  calls  attention  to  two  important  elements  in  the  case, 
viz.,  (i)  The  terrible  end  of  the  traitor.  He  does  not  indeed  call 
him  the  traitor.  The  "lenity  of  his  expression"  is  notable.  He 
does  not  stigmatize  him  with  any  opprobrious  epithet,  or  recall 
the  treacherous  kiss  in  the  garden.  In  mildest  utterance  imaginable 
he  speaks  of  Judas  as  the  one  "who  was  guide  to  them  that  took 
Jesus."  He  dwells  rather  upon  the  high  place  to  which  he  had 
been  exalted,  "For  he  was  numbered  among  us,  and  received  his 
portion  in  this  ministry."  From  this  he  turns  to  the  deep  degrada- 
tion of  his  fall, — "Now  this  man  obtained  a  field  with  the  reward 
of  his  iniquity ;  and  falling  headlong  he  burst  asunder  in  the  midst, 

16 


THE   INTRODUCTION  [1: 15-20 

and  all  his  bowels  gushed  out.  And  it  became  known  to  all  the 
dwellers  at  Jerusalem,  in  so  much  that  in  their  language  that  field 
was  called  Akeldama,  that  is,  the  field  of  blood."  It  is  possible 
that  these  words,  detailing  the  traitor's  end,  are  Luke's  and  not 
Peter's.  It  is  not  material  to  determine  the  point.  There  is  another 
account  of  the  end  of  Judas,  given  by  Matthew  (27:3-10),  which 
some  have  thought  is  a  contradiction  of  Luke's  narrative.  It  does 
not  seem  difficult  to  reconcile  the  two  stories  in  all  essential  par- 
ticulars. All  that  is  necessary  is  to  suppose  that  the  despairing 
renegade,  bent  on  suicide,  sought  out,  in  some  wild  and  lonely  place, 
some  limb  of  tree  or  overhanging  rock  to  which  he  might  attach 
his  cord  with  which  to  hang  himself,  while  down  below  were  gath- 
ered rocks  and  rubbish  and  all  the  foul  debris  of  the  city,  and 
above  them  he  would  be  suspended  for  weeks  a  grewsome  spec- 
tacle, till  rotting  rope  and  festering,  swollen  corpse  swaying  in 
the  wind  brought  on  the  awful  catastrophe  as  the  narrative  here 
describes  it.  And  what  more  natural  than  that  the  rulers,  having 
their  attention  called  to  it  near  the  close  of  the  fifty  days,  should 
buy  that  horrid  place  with  the  traitor's  blood-money?  It  was  his 
money.  He  had  earned  it.  And  therefore  the  field  of  blood  was 
his.  He  "obtained  a  field  with  the  reward  of  his  iniquity,"  and 
there  they  buried  the  outcasts  and  the  strangers. 

(2)  This  terrible  end  of  Judas  was  in  accordance  with  the 
predictions  of  Scripture.  It  was  an  awful  and  overwhelming,  but 
not  unforeseen,  catastrophe.  The  way  the  apostle  speaks  of  the 
Old  Testament  prediction  is  noteworthy.  David  was  no  doubt  the 
author  of  the  Psalm  here  quoted.  But  the  Psalm  had  another 
author.  "The  Holy  Spirit  spake  before  by  the  mouth  of  David." 
David  uttered  these  words  (Psalm  69:20-25)  of  his  enemies:  the 
Holy  Spirit,  through  the  Psalmist's  tongue,  was  voicing  the  sorrows 
of  the  Son  of  God,  and  the  destruction  of  His  implacable  foes, — 
"Let  his  habitation  be  made  desolate,  and  let  no  man  dwell  therein," 
— and  from  another  Psalm  (109:8),  "His  office  let  another  take." 


2.     The  action  proposed, — vss.  21-22. 

Wherein  lay  the  necessity  of  filling  the  apostolate  to  the  exact 
number  it  had  preceding  the  defection  of  the  traitor?  The  full 
reason  we  may  not  know.     It  is  enough  perhaps  to  say  that  they 

17 


1:21-22]    THE   TESTIMONY   OF   THE   WITNESSES 

were  representative  of  the  New  Testament  Church,  as  the  twelve 
tribes  of  Israel  stood  for  the  Church  of  Old  Testament  times. 

There  seems  to  be  little  foundation  for  the  opinion  held  by  some 
that  this  whole  procedure  was  premature  and  in  opposition  to 
the  will  of  God,  and  that  this  substitution  of  Matthias  for  Judas 
was  a  mistake  of  the  early  Church  under  the  blundering  leadership 
of  the  impulsive  Peter,  because  Paul  had  been  appointed  to  take 
the  place  of  the  traitor  as  an  apostle,  although  the  call  was  actually 
given  to  him  only  at  a  later  period.  Not  the  least  indication  is 
given  at  any  time  that  God  had  signified  His  disapproval  of  this 
election.  Paul  himself  never  claimed  on  any  occasion  that  he 
was  one  of  the  Twelve,  while,  on  the  contrary,  he  makes  a  plain 
distinction  between  them  and  himself  in  i  Cor.  15:5.  His  call 
constituted  him  the  apostle  of  the  Gentiles,  and  thus  he  is  contra- 
distinguished from  the  apostles  to  the  Jews.     (See  Gal.  2:9.) 

The  required  qualifications  of  the  substitute  apostle  are  clearly 
stated  by  Peter.  He  must  have  been  a  member  of  the  Lord's  house- 
hold from  the  very  beginning  of  His  ministry  to  the  end  of  it. 
How  else  could  he  be  a  true  and  faithful  witness  for  his  Divine 
Lord?  The  fact  that  there  were  at  least  two  men  who  could 
measure  up  to  this  requisition  throws  an  interesting  side-light  upon 
the  family  of  Jesus.  We  have  known,  from  a  number  of  sources, 
that  there  were  several  notable  women  in  that  household;  here 
alone  do  we  learn  that  there  were  other  men  besides  the  twelve 
in  constant  attendance  upon  their  Lord. 


3.     The  plan  carried  out, — vss.  2^-26. 

This  was  accomplished  in  a  way  that  recognized  at  once  their 
responsibility,  and  their  dependence  upon  a  wisdom  greater  than 
their  own.  Man's  part  in  filling  this  vacancy  embraced  these  two 
things, —  (i)  The  choice  of  those  best  fitted  in  their  judgment  to 
occupy  the  vacant  place, — and  (2)  Prayer  to  their  Divine  Head  for 
the  manifestation  of  His  sovereign  will.  More  than  this  they 
were  not  able  to  do.  That  their  prayer  was  addressed  to  Jesus 
as  sovereign  Lord  is  evident; — (i)  He  is  called  the  "Lord  Jesus" 
in  Verse  21, — (2)  As  the  substitute  was  to  be  an  apostle  of  Jesus 
it  was  fitting  that  the  choice  should  be  submitted  to  Him; — (3)  As 

18 


THE   INTRODUCTION  [1:23-26 

Jesus  chose  His  apostles  on  earth,  so  it  was  needful  that  He  should 
choose  the  substitute  by  a  direct  act  from  His  heavenly  glory. 

So  the  Lord's  part  in  the  great  business  was  an  immediate 
response  to  their  appeal  through  the  lot.  The  disciples  had  learned 
that  while  "the  lot  is  cast  into  the  lap,  the  whole  disposing  thereof 
is  of  Jehovah." 

Their  example  confirms  our  conviction  that  it  is  right  some- 
times, as  in  great  and  solemn  emergencies,  to  appeal  to  the  lot. 
But  it  is  nevertheless  a  profanation  of  holy  things  to  make  such 
an  appeal  lightly,  and  in  the  minor  affairs  of  life,  where  the  duty 
is  laid  upon  us  of  deciding  an  issue  in  the  exercise  of  our  own 
best  judgment.  The  fall  of  the  dice  is  not  a  chance,  but  the  order- 
ing of  Him  who  notes  the  sparrow's  fall,  and  turns  the  stars  in 
their  shining  ways.  To  ask  Him  to  decide  whether  I  shall  take 
my  neighbor's  money,  or  he  take  mine, — whether  I  shall  be 
adjudged  the  winning  or  the  booby  prize, — is  making  God  a  min- 
ister of  sin;  and  all  such  evil  ways  are  ^n  abomination  in  His 
sight. 

The  lot  fell  upon  Matthias;  and  it  is  vain  to  speculate  why 
Joseph  Barsabbas,  surnamed  Justus,  was  not  taken.  Matthias 
was  numbered  among  the  twelve;  and  the  number  of  the  witnesses 
was  complete. 

These  preliminary  statements  of  "the  beloved  physician"  bring 
to  the  front  the  glorious  fact  of  our  Lord's  resurrection  from  the 
dead,  and  that  He  makes  choice  of  certain  men  specially  qualified 
to  bear  witness  before  their  fellow-men  to  the  infallible  certainty 
of  this  stupendous  event.  And  now,  about  to  trace  at  length  the 
story  of  their  testimony,  with  all  that  hangs  upon  it  and  grows 
out  of  it,  the  historian  first  of  all  dwells  upon  the  endowment 
of  the  witnesses  with  power  for  the  fitting  accomplishment  of  this 
marvelous  work. 


Vs.  16.    Sermons  on  Judas. 

I.      THE   SLOW  GROWTH   OF   HIS    SIN. 

I.  Probably  in  the  beginning  self-deceived. 

II.  Increasing  covetousness,  and  carping  at  true  piety. 

III.  His  resentment  of  rebuke. 

IV.  The  treacherous  kiss  in  Gethsemane. 

19 


1: 19-22]    THE   TESTIMONY   OF   THE   WITNESSES 


II.      THE  LORD  S  FAITHFUL  WARNINGS. 


I.     Given  in  Capernaum,  as  recorded  in  John  6:70. 
11.     Given  in  Bethany,  as  written  in  John  12:4-5. 
III.     Given  in  the  Upper  Room,  as  mentioned  in  John  13:18. 

IIL      HIS  SPURIOUS  AND  TOO  LATE  REPENTANCE. 

I.     Its  unhealthy  and  godless  origin. 
II.     Manifesting  a  false  progress. 
III.    Coming  to  a  bitter  and  terrible  end. 

Vss.  15-26.    The  First  Business  Meeting  of  the  Christian  Church. 

I.     The  Nature  of  the  Business. 

1.  Of  very  grave  importance. 

2.  In  which  the  Church  had  a  duty  to  fulfill. 

3.  Which  the  Church  was  competent  to  discharge. 

II.  The  Order  of  the  Business. 

1.  Peter's  address. 

2.  The  nomination. 

3.  The  united  prayer. 

4.  The  casting  of  the  lots. —  (The  Hotnilist.) 

Vs.  19.    The  Lessons  of  Akeldama. 

I.    The  wages  of  sin  is  death.    Judas  got  the  silver,  but  death  was  on  the 

coin. 
II.    The  voices  of  the  bloods.     "I  have  sinned  in  that  I  have  betrayed  the 
innocent  blood,"  and  the  blood  of  the  suicide  that  could  not  wash 
his  sins  away. 
III.    The  lonely  graves  of  the  "potter's  fields"  too  often   desolate  because 
of  sin. 

Vs.  21.    The  Lord's  Busy  Ministry. 

I.    He  went  in  and  out  among  His  followers. 
II.     Prayer,   teaching,    living,    and   working   filled    up    the   measure   of   His 
days. 

III.  Often  weary.  He  found  rest  on  His  Father's  breast,  as  when  "asleep  on 

the  pillow." 

IV.  He  was  consumed  with  zeal  for  His  Father's  House. 

Vss.  21-22.    The  Witnesses  of  the  Resurrection. 

I.    The  Witnesses. 
II.    The  Sufficiency  of  the  Testimony. 

III.  The  Importance  of  the  Fact. 

(Maclaren,  Rev.  Dr.  Alexander.) 

20 


THE   INTRODUCTION  [II  :i 


Vs.  24.    Jesus,  the  Omniscient  Lord. 

I.     It  was  to  Jesus  they  were  now  praying. 
II.     They  recognized  His  all-searching  knowledge  of  the  heart. 
III.     He  could  not  fail  to  choose  the  right  one  to  fill  the  vacancy. 

Section  3. — Endowing  the  witness  with  power, — 2:1-13. 

I  And  when  the  day  of  Pentecost  was  now  come,  they  were  all  together 
in  one  place.  2  And  suddenly  there  came  from  heaven  a  sound  as  of  the 
rushing  of  a  mighty  wind,  and  it  filled  all  the  house  where  they  were  sitting. 
3  And  there  appeared  unto  them  tongues  parting  asunder,  like  as  of  fire ;  and 
it  sat  upon  each  of  them.  4  And  they  were  all  filled  with  the  Holy  Spirit, 
and  began  to  speak  with  other  tongues,  as  the  Spirit  gave  them  utterance. 

5  Now  there  were  dwelling  at  Jerusalem  Jews,  devout  men,  from  every 
nation  under  heaven.  6  And  when  this  sound  was  heard,  the  multitude  came 
together,  and  were  confounded,  because  that  every  man  heard  them  speaking 
in  his  own  language.  7  And  they  were  all  amazed  and  marveled,  saying. 
Behold,  are  not  all  these  that  speak  Galileans?  8  And  how  hear  we,  every 
man  in  our  own  language  wherein  we  were  born?  9  Parthians,  and  Medes 
and  Elamites,  and  the  dwellers  in  Mesopotamia,  in  Judea  and  Cappadocia,  in 
Pontus  and  Asia,  10  in  Phrygia,  and  Pamphylia,  in  Egypt,  and  the  parts 
of  Lybia  about  Cyrene,  and  sojourners  from  Rome,  both  Jews  and  proselytes, 
II  Cretans  and  Arabians,  we  hear  them  speaking  in  our  tongues  the  mighty 
works  of  God.  12  And  they  were  all  amazed,  and  were  perplexed,  saying  one 
to  another,  What  meaneth  this?  13  But  others,  mocking,  said.  They  are  filled 
with  new  wine. 


I.     The  Day  of  Pentecost, — vs.  i.    2.  The  Tongues  of  Fire, — vss.  2-4.    3.  The 
astonished  multitudes, — vss.  5:12.    4.  The  voice  of  the  mockers, — vs.  13. 


I.     The  Day  of  Pentecost, — vs.  i. 

It  vi^as  the  fiftieth  day  from  the  Passover  and  death  on  the 
Cross,  and  vi^as  "nov^  being  fulfilled."  Fifteen  of  its  precious  hours 
were  already  gone.  Jesus  had  tarried  on  the  earth  forty  days.  It 
was  ten  days,  therefore,  since  they  first  went  up  into  that  Upper 
Room.  It  is  not  said  that  they  prayed  every  day;  but  who  can 
doubt  it,  seeing  the  record  is  "They  continued  in  prayer  and 
supplication." 

21 


II:  I]      THE   TESTIMONY   OF   THE   WITNESSES 

For  what  did  they  pray?  Evidently  for  the  Holy  Spirit.  The 
fact  that  He  had  been  promised  was  a  reason  for  their  prayer,  not 
against  it.  "Yet  for  all  this  will  I  be  inquired  of  by  the  House  of 
Israel  to  do  it  for  them," — (Ezekiel  36:37). 

And  while  they  prayed,  the  Holy  Spirit  came  upon  them.  Had 
He  not  come  before  this  tenth  and  Pentecostal  day?  We  answer 
the  question  by  asking  one, — Is  there  ever  any  true  praying  but 
through  the  Holy  Spirit?  "We  know  not  how  to  pray  as  we  ought, 
but  the  Spirit  Himself  maketh  intercession  for  us." 

How  does  the  Holy  Spirit  teach  us  to  pray?  He  leads  us  to 
earnest  heart-searching,  deep  repentance  for  sin,  sincere  faith  in 
Jesus  the  Christ,  and  humble  submission  of  all  our  desires  to  the 
wise  and  gracious  will  of  God.  As  He  does  now,  did  He  not  so 
then? 

So,  on  this  memorable  morning,  we  may  well  believe  the  com- 
pany of  disciples  sat  chastened,  humbled  and  expectant.  And  then 
the  Holy  Spirit  fell  on  them  with  power. 

22 


11.  THE  PREPARATION  OF  THE  WITNESSES. 

I:i2 — 11:13. 

Verse  5.  "Devout  men."  They  were  therefore  in  the  way  of  receiving 
further  and  clearer  revelations  of  the  will  of  God.  Compare  the  case  of  Cor- 
nelius, Acts  10 :2 — Vss.  9~ii.  Mark  the  providence  of  God  in  scattering  so  many 
of  the  Jews  throughout  the  nations,  and  then  bringing  representatives  of  them 
together  at  this  Pentecost.    Who  can  tell  how  much  the  success  of  the  Gosoel 


ERRATUM 

This  title 

II.   THE  PREPARATION  OF  THE 
WITNESSES. 

1: 12—11:13. 

should  have  appeared  in  the  middle  of  page  13  just  before 

"Section  I.    The  Return  to  the  Upper  Room,  and  to 
Prayer,—! :  12-14  " 

conforming  thus  to  the  order  of  the  Syllabus;  while  the 
homiletical  hints  and  outlines  of  pp.  23  and  24  should  im- 
mediately follow  the  comment  on  p.  22. 


11.    renrecost  was  associatea  witn  tne  givmg  ot  the  law  trom  Sinai,  in  the 
Jewish  worship. 

III.  The  First-Fruits  on  the  day  of  Pentecost  are  typical  of  the  gathering 

of  all  nations  to  Christ. 

IV.  Pentecost  teaches  the  union  of  vast  spiritual  forces  with  feeble  human 

agency. —  (The  Homilist.) 

Vs.  I.    The  Day  of  Pentecost. 

I.    The  evidence  of  a  special  Divine  influence. 

II.     Confirming  the  Divine  mission  of  Jesus  and  the  truth  of  Christianity. 
III.     Emphasizing  the  folly  of  opposition  to  the  kingdom  of  Christ. 

23 


II:  I]      THE   TESTIMONY   OF   THE   WITNESSES 

For  what  did  they  pray?  Evidently  for  the  Holy  Spirit.  The 
fact  that  He  had  been  promised  was  a  reason  for  their  prayer,  not 
against  it.  "Yet  for  all  this  will  I  be  inquired  of  by  the  House  of 
Israel  to  do  it  for  them," — (Ezekiel  36:37). 

And  while  they  prayed,  the  Holy  Spirit  came  upon  them.  Had 
He  not  come  before  this  tenth  and  Pentecostal  day?  We  answer 
the  question  by  asking  one, — Is  there  ever  any  true  praying  but 
through  the  Holy  Spirit?  "We  know  not  how  to  pray  as  we  ought, 
but  the  Spirit  Himself  maketh  intercession  for  us." 

How  does  the  Holy  Spirit  teach  us  to  pray?  He  leads  us  to 
earnest  heart-searching,  deep  repentance  for  sin,  sincere  faith  in 
Tpcik;  the  Christ,  and  humble  submission  of  all  our  desires  to  the 


IL    THE  PREPARATION  OF  THE  WITNESSES. 

I:i2 — II  :i3. 

Verse  5.  "Devout  men."  They  were  therefore  in  the  way  of  receiving 
further  and  clearer  revelations  of  the  will  of  God.  Compare  the  case  of  Cor- 
nelius, Acts  ID  :2 — Vss.  9-1 1.  Mark  the  providence  of  God  in  scattering  so  many 
of  the  Jews  throughout  the  nations,  and  then  bringing  representatives  of  them 
together  at  this  Pentecost.  Who  can  tell  how  much  the  success  of  the  Gospel 
was  due  to  these  scattered  points  of  dimly  burning  and  shining  light! 

Vs.  I.    What  Was  This  Power? 

We  infer  what  "the  power"  was  from  what  we  discover  that  it  actually 
enabled  the  disciples  to  do,  viz. — 
I.     Rightly  to  interpret  and  enforce  the  teachings  of  the   Old  Testament 
Scriptures. 
II.     Rightly  to  grasp  and  explain  the  ever  undivorceable  connection  between 
the  fundamental  fact  and  the  fundamental  doctrine  of  the  Christian 
Revelation. 

III.  Rightly  to  interpret  and  emphasize  the  coming  of  the  Holy  Spirit  as  the 

fulfillment  of  the   Father's  promise,    and   the   ascension   gift  of  the 
risen  and  exalted  Christ. 

IV.  Rightly  to  proclaim  with  convincing  and  persuasive  power  a  free  and 

gracious  salvation  through  the   risen  Lord,  not  only  to  the  men  of 
Israel,  but  to  all  the  nations  of  mankind. 

Vs.  I.    Pentecost, — The  First  Fruits. 

I.     Pentecost  was  the  Feast  of   First-Fruits, — therefore  symbolical  of  the 

first-fruits  of  the  Christian  Church. 
II.    Pentecost  was  associated  with  the  giving  of  the  law  from  Sinai,  in  the 
Jewish  worship. 

III.  The  First-Fruits  on  the  day  of  Pentecost  are  typical  of  the  gathering 

of  all  nations  to  Christ. 

IV.  Pentecost  teaches  the  union  of  vast  spiritual  forces  with  feeble  human 

agency. —  (The  Homilist.) 

Vs.  I.    The  Day  of  Pentecost. 

I.    The  evidence  of  a  special  Divine  influence. 

II.    Confirming  the  Divine  mission  of  Jesus  and  the  truth  of  Christianity. 
III.     Emphasizing  the  folly  of  opposition  to  the  kingdom  of  Christ. 

23 


11:2-4]    THE   TESTIMONY   OF   THE   WITNESSES 

IV.     Exhibiting  the  grand  means  of  advancing  the  cause  of  Christ. 
V.     The  minister's  grand  source  of  encouragement. 
VI.    The  reality  and  importance  of  revivals  of  religion. 

{Dickinson,  Rev.  Dr.  Baxter.) 

Vss.  1-47.    Pentecost. 

I.    A  New  Manifestation  of  the  Divine  Spirit. 

II.  A  New  Style  of  Religious  Ministry. 

III.    A  New  Development  of  Social  Life. —  {The  Homilist.) 

Vss.   i-ii.    The  Fulfilled  Pentecost. 

I.     The  Time     \ 
II.    The  Manner  v   of  the  Holy  Spirit's  coming. 

III.  The  Results  )  {Mc Arthur,  Rev.  Dr.  R.  S.) 


2.    The  Tongues  of  Fire, — vss.  2-4. 

Why  came  the  Holy  Spirit  in  tongues  of  parting  flame?  He 
had  come  upon  their  Lord  after  His  baptism  as  a  dove,  resting 
upon  Him;  and  we  can  see  in  this  a  fitting  type  of  His  ministry 
who  was  "not  to  strive,  nor  cry,  nor  lift  up  His  voice  in  the  street." 
Here  He  came  as  a  tongue  of  fire,  in  symbol  of  the  gift  of  tongues, 
by  which  His  presence  was  accompanied,  and  through  which,  as 
some  say,  emphasizing  "the  tongue,"  they  were  to  be  enabled 
to  speak  to  the  wondering  strangers  in  their  own  languages,  and, 
as  others  say,  emphasizing  "the  fire,"  in  sign  of  the  conquering 
power  which  their  testimony  was  to  possess  over  all  the  peoples 
of  the  world. 

His  coming,  then,  in  this  way  on  this  day  was  not  so  much  for 
the  sake  of  His  disciples,  as  for  other  people.  So,  ever  is  this  true 
of  the  gift  of  tongues  as  the  apostle  teaches, — "Tongues  are  for  a 
sign,  not  to  them  that  believe,  but  to  the  unbelieving," — i  Cor. 
14 :22. 

Vss.  1-4.    The  Gift  of  Tongues. 

I.  The  strangeness  of  this  gift. 

II.  The  clear  evidence  that  it  was  real. 

III.  The  wonderful  effect  of  it  immediately. 

IV.  The  great  necessity  and  usefulness  of  it. 

V.    Is  there  any  necessity  and  consequently  probability  of  the  renewing  of 
this  miracle? — (Tillotson.) 

24 


THE  PREPARATION  OF  THE  WITNESSES  [II:  5-12 


Vss.  I- 

-4.    Pentecost. 

I. 

The  Season. 

II. 

The  Manner. 

III. 

The  Matter. 

IV. 

The  Results.- 

-(Spurgeon.) 
Vs.  4. 

Whitsunday, 

I.    The  Coming  of  the  Holy  Spirit. 
II.     Filled  with  the  Holy  Spirit. 
III.    Transformed   by  the   Holy   Spirit. — (Hastings,  Rev.  Dr.  James.) 


3.    The  astonished  multitudes, — vss.  5-12. 

Was  the  sound  which  first  amazed  them  heard  throughout  the 
city?  It  would  seem  so,  for  it  is  said  (2:6)  "When  this  sound 
was  heard,  the  multitude  came  together."  And  any  one  who  has 
heard  the  roaring  of  a  cyclone  will  not  find  it  difficult  to  believe 
that  a  sound,  which  could  be  likened  to  that  of  the  "rushing  of  a 
mighty  wind,"  might  easily  have  been  heard  all  over  compactly 
built  Jerusalem.  But  it  seems  more  probable  that  the  multitude 
came  together  in  answer  to  the  report  that  must  speedily  have 
gone  abroad,  for  Luke  says  the  sound  "filled  all  the  house  where 
they  were  sitting."     (2:2,) 

Who  can  tell  what  it  must  have  been  for  these  devout  strangers 
to  hear  "the  glad  tidings"  in  their  own  mother  tongues  in  which 
they  were  born?  The  traveler  on  a  foreign  shore  knows  what  a 
thrill  of  joy  passes  through  him,  when  in  the  midst  of  a  jargon 
of  unintelligible  voices  he  catches  the  familiar  accents  and  idioms 
of  his  native  language.  And  if  those  recognized  sounds  carry 
sweet  tidings,  how  like  healing  balm  they  fall  upon  the  sore  and 
weary  spirit!  So  these  voices  of  grace  must  have  come  to  the 
Jerusalem  sojourners. 

They  heard  "the  mighty  works  of  Qod,"  we  are  told.  These 
certainly  were  not  the  works  of  creation  or  providence.  They 
were  the  wonders  of  redemption.  The  ages-old  promise  was  now 
being  fulfilled;  and  they,  first  of  all  the  sons  of  men,  were  gifted 
with  the  wondrous  privilege  of  hearing  the  marvelous  story.  Is  it 
strange  that  they  were  filled  with  wonder,  amazement,  and  per- 
plexity?    Their  astonishment  and  questioning  were  removed  by 

25 


II:  13]    THE   TESTIMONY   OF   THE   WITNESSES 

the  revelation  of  the  Gospel  of  salvation  through  a  crucified 
Redeemer,  So  is  it  ever  true.  The  Cross  of  an  uplifted  Christ 
solves  the  most  distressing  enigmas  of  our  mortal  life. 

The  transformation  of  the  little  group  of  witnessing  disciples 
is  marvelous.  These  Galileans  are  nothing  in  themselves, — nothing 
but  unlearned  fisher-folk.  But  these  same  Galileans  filled  with  the 
Holy  Spirit  are  clothed  with  a  Divine  Power ! 


4.     The  voice  of  the  mockers, — vs.  Jj. 

There  were  some  who  said,  "These  men  are  filled  with  new 
wine."    It  was  the  voice  of  ignorance,  mingled  with  malice. 

In  the  assemblies  of  God's  children  it  sometimes  happens  that 
some  unbelievers  and  scoffers  are  found.  "When  the  sons  of  God 
came  together,  Satan  came  also  among  them." — (Job  i  :6.)  When 
the  five  hundred  saw  Jesus  on  the  mountain  in  Galilee  they  wor- 
shipped Him,  "but  some  doubted." — Matt.  28:17. 


Verse  13.  The  loss  of  power  to  believe  is  a  terrible  visitation.  The 
mockers  could  entertain  no  explanation  of  the  phenomenon  they  witnessed 
in  keeping  with  its  high  and  holy  mystery.  Vs.  13. — Uncharitable  judgments 
close  the  door  of  the  heart  to  precious  and  helpful  truth.  In  their  blindness 
the  mockers  said,  "These  men  are  drunk,"  and  knew  not  that  God  was  open- 
ing to  the  world  the  most  wonderful  revelation  of  His  grace. 


26 


DIVISION  I. 

"WITNESSES  IN  JERUSALEM." 

II:i4— VII:6o. 


DIVISION  I. 
'WITNESSES  IN  JERUSALEM." 

II:i4— VII:6o. 


Section  i. — The  Testimony  of  Peter^  aided  by  the  Eleven, — 2:14-47. 

Sub-section  i. — The  comprehensive  and  convincing  character  of  this  Testi- 
mony,— 2 :  14-36. 

14  But  Peter,  standing  up  with  the  eleven,  lifted  up  his  voice,  and  spake 
forth  unto  them,  saying.  Ye  men  of  Judea,  and  all  ye  that  dwell  at  Jerusalem, 
be  this  known  unto  you,  and  give  ear  unto  my  words,  15  For  these  are  not 
drunken,  as  ye  suppose ;  seeing  it  is  but  the  third  hour  of  the  day ;  16  but 
this  is  that  which  hath  been  spoken  through  the  prophet  Joel : 

17  And  it  shall  be  in  the  last  days,  saith  God, 

I  will  pour  forth  of  my  Spirit  upon  all  flesh : 
And  your  sons  and  your  daughters  shall  prophesy. 
And  your  young  men  shall  see  visions, 
And  your  old  men  shall  dream  dreams : 

18  Yea,  and  on  my  servants  and  on  my  handmaidens  in  those  days 
Will  I  pour  forth  of  my  Spirit;  and  they  shall  prophesy. 

19  And  I  will  show  wonders  in  the  heaven  above, 
And  signs  on  the  earth  beneath; 

Blood,  and  fire,  and  vapor  of  smoke: 

20  The  sun  shall  be  turned  into  darkness, 
And  the  moon  into  blood. 

Before  the  day  of  the  Lord  come. 
That  great  and  notable  day: 

21  And  it  shall  be,  that  whosoever  shall  call  on  the  name  of  the  Lord 
shall  be  saved. 

22  Ye  men  of  Israel,  hear  these  words :  Jesus  of  Nazareth,  a  man  ap- 
proved of  God  unto  you  by  mighty  works  and  wonders  and  signs  which 
God  did  by  Him  in  the  midst  of  you,  even  as  ye  yourselves  know;  23  Him 
being  delivered  up  by  the  determinate  counsel  and  foreknowledge  of  God, 
ye  by  the  hand  of  lawless  men  did  crucify  and  slay :  24  whom  God  raised  up, 
having  loosed  the  pangs  of  death :  because  it  was  not  possible  that  He  should 
be  holden  of  it. 

29 


II:  14-15]    THE   TESTIMONY   OF   THE   WITNESSES 

25  For  David  saith  concerning  him, 

I  beheld  the  Lord  always  before  my  face ; 

For  He  is  on  my  right  hand,  that  I  should  not  be  moved, 

26  Therefore  my  heart  was  glad,  and  my  tongue  rejoiced; 
Moreover  my  flesh  also  shall  dwell  in  hope: 

27  Because  Thou  wilt  not  leave  my  soul  unto  Hades, 
Nor  wilt  Thou  give  Thy  Holy  One  to  see  corruption. 

28  Thou  madest  known  to  me  the  ways  of  life; 

Thou  shalt  make  me  full  of  gladness  with  Thy  countenance. 

29  Brethren,  I  may  say  unto  you  freely  of  the  patriarch  David,  that  he 
both  died  and  was  buried,  and  his  tomb  is  with  us  unto  this  day. 

30  Being  therefore  a  prophet,  and  knowing  that  God  had  sworn  with  an 
oath  to  him,  that  of  the  fruit  of  his  loins  He  would  set  one  upon  His  throne ; 
31  he  foreseeing  this  spake  of  the  resurrection  of  the  Christ,  that  neither  was 
He  left  unto  Hades,  nor  did  His  flesh  see  corruption.  32  This  Jesus  did  God 
raise  up,  whereof  we  all  are  witnesses.  23  Being  therefore  by  the  right  hand 
of  God  exalted,  and,  having  received  of  the  Father  the  promise  of  the  Holy 
Spirit,  He  hath  poured  forth  this,  which  ye  see  and  hear.  34  For  David 
ascended  not  into  the  heavens :  but  he  said  himself. 

The  Lord  saith  unto  my  Lord, 
Sit  Thou  on  my  right  hand, 

35  Till  I  make  thine  enemies  the  footstool  of  Thy  feet. 

36  Let  all  the  house  of  Israel  therefore  know  assuredly,  that  God  hath 
made  Him  both  Lord  and  Christ,  this  Jesus  whom  ye  crucified. 


1.  The  charge  of  the  mockers  refuted  by  Peter  and  the  eleven, — vss.  14-15. 

2.  The   true  explanation  of  the  wonderful  phenomenon  given, — vss.   16-21. 

3.  The  resurrection  of  Jesus  now  solemnly  attested  by  Peter  and  the  eleven, 

— vss.  22-24.  4-  This  resurrection  shown  to  have  been  foretold  by  the 
Psalmist, — vss.  25-31.  S.  The  solemn  and  jubilant  proclamation  of  Jesus 
as  the  risen  and  exalted  Christ, — vss.  32-36. 


I.    The  charge  of  the  mockers  refuted, — vss.  14-15. 

This  charge  seems  to  have  been  made  as  much  in  ignorance  as 
in  malice.  Hence  Peter's  answer  to  it,  while  convincing,  was 
couched  in  the  mildest  terms.  Was  there  not  some  likeness  to 
drunken  ravings  in  what  the  devout  strangers  heard  ?  Paul's  words 
in  Ephesians  5  :i8  seem  to  imply  that  a  Spirit-filled  man  might 
act  sometimes  like  a  drunken  man, — at  least  might  appear  such 
to  the  observer. 

30 


WITNESSES    IN   JERUSALEM  [II:  16-21 

Peter  is  not  to  be  understood  as  meaning  that  a  man  might  not 
get  drunk  before  nine  o'clock  in  the  morning.  But  that  at  least 
one  hundred  and  twenty  men  and  women  could  get  into  such  a 
maudlin  condition  by  such  an  early  hour  was  so  unlikely  that 
the  mere  statement  of  the  case  carried  conviction  to  all  who 
heard  him. 


2.     The  true  explanation  of  the  phenomenon, — vss.  16-21. 

This  the  apostle  Peter  gives  in  the  words  of  the  prophet  Joel; 
and  we  cannot  but  note  and  admire  the  wisdom  of  the  speaker  in 
bringing  forward  the  Old  Testament  Scriptures,  which  he  and  his 
hearers  alike  accepted  as  the  voice  of  God. 

It  is  especially  noteworthy  that  Peter  here  quotes  from  one  of 
the  minor  prophets.  The  true  value  and  power  of  the  Old  Testa- 
ment books  are  not  to  be  estimated  by  the  size  of  them.  Joel  has 
left  but  little  on  record;  but  there  is  abundant  reason  to  believe 
that  he  was  truly  one  of  the  great  prophets  of  Israel's  day. 

It  is  further  noteworthy  that  Peter  does  not  quote  the  prophet 
accurately.  Joel  says,  "And  it  shall  come  to  pass  afterward." 
Peter  quotes  him  as  saying,  "It  shall  be  in  the  last  days,  saith 
God."  This  is  but  one  illustration  of  many  of  the  apparent  care- 
lessness of  New  Testament  men  in  using  the  Old  Testament:  and 
much  is  made  of  this  fact  against  the  doctrine  of  inspiration. 
But  a  careful  consideration  of  the  matter  may  convince  us  that, 
on  the  contrary,  it  is  a  proof  of  the  certainty  and  reality  of  in- 
spiration. The  Spirit  inspired  Joel;  He  also  inspired  Peter.  Is  it 
not  then  the  Spirit  in  Peter  quoting  Himself  in  Joel?  And  could 
he  not  then  rightly  modify  His  own  words,  and  change  the  form 
of  the  earlier  utterance  to  suit  the  more  definite  reference  of  the 
later  ? 

This  prophecy  of  Joel  is  an  illustration  of  the  far-reaching, 
sometimes  double,  application  of  Scripture  prophecy.  The  seven- 
teenth and  eighteenth  verses  are  clearly  pertinent  to  apostolic  times. 
The  remainder  of  the  passage  just  as  clearly  stretches  onward  to 
the  end  of  the  Gospel  age.  And  the  closing  verse  of  the  citation 
has  a  gracious  application  to  all  times  and  peoples.  Nor  is  it  to 
be  doubted  that  the  complete  fulfillment  of  this  prophecy  is  yet 
in  the  future. 

31 


II:  14-36]    THE   TESTIMONY   OF   THE   WITNESSES 

The  bearing  of  this  passage  from  Joel  on  the  meaning  of  Pente- 
cost is  worthy  of  careful  consideration.  That  day  is  the  great 
model  day  of  the  Christian  dispensation.  But  just  as  certainly  is 
it  a  prophecy  and  promise  of  greater  things  yet  to  come.  The 
prayers  of  the  saints  are  not  ill-worded  when  they  cry  to  God 
for  out-pourings  of  His  Holy  Spirit.  It  is  a  practical  paralysis  of 
hope  to  tell  the  Church  that  the  Spirit  having  been  given  once 
for  all,  at  Pentecost,  He  need  not  be  expected  to  come  again  and 
again  in  showers  of  blessings. 


Verse  14.  When  Peter  voiced  his  testimony,  all  the  apostles  were  stand- 
ing up  with  him,  in  solemn  witness  to  the  truth  of  what  he  said. — Vs.  18. 
"When  God  set  forth  His  fiery  law  (Deut.  33:2)  He  proclaimed  it  in  one 
tongue;  but  the  story  of  grace  was  told  in  the  language  of  every  nation  un- 
der heaven." — Moody. — Vss.  17-18.  The  participation  of  both  sexes  and  all 
ages  in  the  blessings  and  spread  of  "the  glad  tidings"  is  plainly  to  be  a  feature 
of  Gospel  times. 

Verse  21.  The  world-wide  Gospel  in  the  Old  Testament.  It  was  very 
diflferent  from  the  exclusiveness  of  the  Jewish  people.  The  method  of  its 
availability  for  all  men  was  yet  to  be  revealed  to  the  New  Testament  Church, 
even  to  these  apostles  of  Christ. — Vs.  22.  The  traits  of  a  man  "approved  of 
God." 

Vss.  14-36.    The  Pentecostal  Sermon. 

I.  The  Slander  refuted. 

n.  The  Phenomenon  explained. 

ni.  The  Resurrection  of  Jesus  attested. 

IV.  The  Resurrection  foretold. 

V.  The  Resurrection  proclaimed. 

Vss.  14-36.    The  First  Christian  Sermon  Analyzed. 

Subject, — Jesus  of  Nazareth  is  the  Messiah  of  the  Hebrew  Prophets. 
I.  The  seers  of  Israel  predict  just  such  scenes  as  you  have  witnessed  during 
the  last  few  weeks,  and  as  you  are  witnessing  to-day,  as  the  herald 
signs  of  the  Messiah's  Kingdom. 
II.  The  prophetic  description  of  the  life  of  our  promised  Messiah  coincides 
most  remarkably  with  the  facts  exhibited  in  the  life  of  Jesus  of 
Nazareth. 

III.  The  prophetic  marks  of  the  death  of  the  Messiah  coincide  with  those  of 

the  death  of  Jesus. 

IV.  The  prophetic  resurrection   and  ascension   of  the   Messiah   correspond 

with  the  actual  resurrection  and  ascension  of  Jesus  of  Nazareth. 

(Stnith,  Rev.  Dr.  Henry.) 

32 


WITNESSES    IN    JERUSALEM  [11:22-24 

Vs.  15.    The  Right  Treatment  of  Slander. 

A  patient  and  temperate  spirit 
I.     In  stating  the  indisputable  facts. 
II.     In  showing  the  improbability  of  the  slanderous  story. 

Vss.  16-20.    The  Gospel  Age. 

I.  An  extraordinary  effusion  of  the  Divine  Spirit. 

II.  Prodigious  revolutions. 

III.  An  ultimate  crisis. 

IV.  A  universal  salvation. —  (The  Homilist.) 

Vs.  17.    A  Young  Man's  Vision. 

I.     Let  us  justify  our  vision. 

(Of  a  revived  missionary  spirit.) 
II.     Let  us  elaborate  the  vision. 
III.    Let  us  promote  its  realization. — (Sptirgeon.) 

Vs.  21.    The  Plan  of  Salvation. 

I.    The  universal  offer  of  salvation. 
II.    The  appointed  way  of  salvation. —  (Five  Hundred  Sketches.) 


3.     The  attestation  of  the  resurrection  of  Christ, — vss.  22-24. 

The  unusually  formal  and  solemn  manner  in  which  this  is 
done  cannot  escape  attention.  The  slander  refuted,  and  the  true 
explanation  of  the  phenomenon  given,  and  the  apostles  all  on 
their  feet  in  solemn  asseveration  of  the  truth,  and  all  consenting 
to  the  words  of  the  speaker,  Peter  now  briefly  rehearses  the  facts 
of  the  life,  death  and  resurrection  of  the  Lord. 

This  rehearsal  touches  upon  these  important  items,  viz. — 
(i)  Jesus  of  Nazareth  had  wrought  wondrous  works  among 
them; — (2)  God  had  set  His  approval  on  His  ministry; — (3)  This 
was  perfectly  well  known  to  the  people  to  whom  Peter  was  speak- 
ing;—  (4)  And  yet,  though  they  knew  these  things,  they  had 
nevertheless  wickedly  crucified  Him; — (5)  And  this  they  had  been 
able  to  do,  only  because  He  had  been  delivered  up  to  them  by 
the  determinate  counsel  and  foreknowledge  of  God. 

33 


11:22-24]    THE    TESTIMONY   OF   THE    WITNESSES 

Following  this  brief  and  pointed  statement  of  the  facts  came 
the  great  and  convincing  testimony.  And  as  we  read  the  speaker's 
words  we  must  think  of  the  Twelve  standing  up  before  the  won- 
dering multitude, — "Whom  God  raised  up,  having  loosed  the  pangs 
of  death;  because  it  was  not  possible  that  He  should  be  holden 
of  it."  The  notable  fact  here  is  that  there  is  not  the  slightest 
disposition  or  effort,  on  the  part  of  Peter's  audience,  to  impeach 
or  discredit  this  testimony.  The  pitiful,  lying  story  of  the  rulers 
and  soldiers  is  buried  under  an  avalanche  of  irrefutable  testimony 
given  by  the  Lord's  witnesses,  who  now  stand  before  them. 

It  was  not  possible  for  the  Lord  of  Life  to  be  kept  a  prisoner 
behind  the  bars  of  death.  And  with  this  the  Holy  Scriptures 
agree.  Once  again  Peter  turns  to  the  Old  Testament.  Wonderfully 
does  this  wonderful  sermon  bind  together  the  books  of  Revelation 
which  many  seem  inclined  to  tear  asunder.  It  is  David  now,  as 
the  mouth-piece  of  the  Holy  Spirit,  who  is  summoned  to  the  front, 
to  confirm  the  testimony  of  the  witnesses. 


Verse  23.  The  sovereignty  of  God,  and  the  freedom  and  responsibility 
of  man,  are  not  contradictory  truths.  They  do  not  need  to  be  reconciled, 
though  we  may  not  be  able  to  see  how  they  agree  with  one  another. — Vs.  24. 
The  resurrection  of  Christ  is  ascribed  to  the  power  of  God, — this  to  empha- 
size our  Lord's  true  humanity. 


Vs.  22.    Christianity  and  Miracles. 

I.    Wherein  the  true  force  of  the  argument  from   miracles  consists,  and 
what  is  it  they  prove. 
11.    What  sort  of  works  are  to  be  admitted  for  miracles  in  proving  the  truth 
of  any  religion. —  {Sherlock,  Bishop  Thomas.) 


Vss.  22-23.    The  Crucifixion  of  Christ. 

I.  Who  was  delivered? 

II.  To  what  was  He  delivered? 

III.  By  whom  was  He  delivered? 

IV.  The  design  of  His  being  delivered. —  (Beaumont,  Rev.  J.  E.) 

34 


11:25-31]  WITNESSES    IN   JERUSALEM 

Vs.  24.    The  Inevitableness  of  Christ's  Resurrection. 

I.    The  fact  of  Christ's  resurrection. 
II.     The  reasons  for  it, — 

1.  Prophecy  made  it  a  divine  necessity. 

2.  The  character  of  Christ  required  it. 

3.  He  was  the  Prince  of  Life. —  {Liddon,  Canon  H.  P.) 


Vs.  24.    The  Necessity  of  Christ's  Resurrection. 

I.     It  was  a  moral  impossibility  that  Christ  should  be  holden  of  death. 
II.  It  was  a  natural  necessity  that  Jesus  should  rise  from  the  dead. 

(Cannon,  Rev.  Dr.  J.  F.) 

Vs.  24.    Note. 

The  earliest  preaching  of  the  apostles  was  mainly  apologetic,  for  it  was 
mainly  what  St.  Luke  calls  it,  "a  preaching  of  the  resurrection,"  the  fact  by 
which  Christ  was  manifestly  declared  to  be  the  Son  of  God,  and  by  which 
the  truth  and  success  of  His  mission  were  infallibly  sealed. 

{Flint,  Prof.  Robert.) 


4.     The  resurrection  now  shoivn   to  have   been  foretold  by  the 

Psalmist, — vss.  23-31. 

It  is  specially  worth  while  to  note  the  force  and  bearing  of 
Peter's  quotation.  These  are  the  words  of  a  prophet, — the  royal 
prophet-psalmist  of  God's  covenant  people.  They  are  words  which 
evidently  possess  a  surface  and  at  the  same  time  an  occult  mean- 
ing;— the  surface  meaning  expressing  the  prophet's  own  hope  of 
a  future  and  blessed  life, — the  occult  signification  setting  forth 
the  resurrection  (of  course,  by  necessity  preceded  by  the  death  and 
burial)  of  the  Messiah.  This  hidden  meaning  evidently  could 
not  have  been  injected  into,  or  interpreted  out  of,  the  Psalmist's 
words  but  by  the  inspiration  of  the  Holy  Spirit. 

Only  through  some  such  meaning  could  there  be  any,  even  the 
faintest,  expression  of  that  promise,  oath-sworn  of  Jehovah,  that 
of  David's  loins  He  would  set  a  son  upon  his  throne,  to  reign 
forever  and  forever. 

Did  the  royal  prophet  have  any  idea  of  the  Messianic  reference 

35 


11:25-31]    THE   TESTIMONY   OF   THE   WITNESSES 

of  his  own  words?  No  one  can  read  the  words  of  Nathan  and 
David  in  2  Samuel  7:16,  and  18-29,  and  David's  words  in  2  Samuel 
23  :5,  without  coming  to  the  conclusion  that  he  certainly  understood 
some  things  about  the  matter;  and  that  this  knowledge  gave  him 
great  hope  and  joy.  It  is  probable  indeed  that  he  did  not  see  all 
things  clearly;  and  his  is  perhaps  an  instance  of  that  "searching 
what  time,  or  what  manner  of  time,  the  Spirit  of  Christ,  which 
was  in  them,  did  point  unto,  when  it  testified  beforehand  the  suffer- 
ings of  Christ,  and  the  glories  that  should  follow  them,"  of  which 
this  same  Peter  speaks  in  his  first  epistle  (i  :ii). 

The  important  and  notable  thing  for  us  to  remember  here  is 
this, — Here  in  the  heart  of  the  Hebrew  literature,  and  in  the 
purest  and  palmiest  day  of  the  Hebrew  people,  we  have  a  comfort- 
ing revelation  of  the  future  life  and  its  eternal  joys, — set  forth 
as  the  portion  of  all  believers,  and  now  and  here  specifically  inter- 
preted by  the  Holy  Spirit  as  teaching  also  the  death,  burial  and 
resurrection  of  the  Christ!  This  is  the  point  of  Peter's  citation. 
There  is  no  possible  evasion  of  this  conclusion  to  those  who,  like 
Peter's  audience,  accepted  the  Old  Testament  as  the  inspired  Word 
of  God.  The  apostle's  use  of  the  Psalmist's  words  shows  that,  to 
him  and  them  alike,  those  words  were  an  end  of  all  controversy. 
So,  again  the  solemn  testimony  is  delivered, — "This  Jesus  hath  God 
raised  up,  whereof  we  all  are  witnesses."  And  the  conclusion  of 
Peter's  great  sermon,  with  its  two  mighty  "therefores,"  is  an  over- 
whelming demonstration  of  the  joint  power  of  Divine  Prophecy 
and  Human  Testimony  in  establishing  the  fact  and  doctrine  of 
the  resurrection  of  the  Christ. 


Verse  25.  This  blessed  assurance  is  enough  for  even  a  New  Testament 
saint;  what  exalted  faith  does  it  disclose  in  the  "sweet  singer  of  ancient 
Israel"? 

Vs.  27.    Hades,  or  Sheol. 

I.  The  ancient  Hebrew  view  of  "the  under  world." 

II.  The  doctrine  of  the  so-called  "intermediate  state." 

III.  The  Papal  doctrine  of  Purgatory. 

IV.  The  New  Testament  teaching  as  to  the  state  of  the  dead. 

36 


WITNESSES    IN   JERUSALEM  [11:32-36 

5.     The  solemn  and  jubilant  proclamation  of  Jesus  as  the  risen 
and  exalted  Christ, — vss.  32-^6. 

Peter's  first  "therefore"  sounds  a  note  of  confidence  and 
triumph, — "Being  therefore  by  the  right  hand  of  God  exalted,  and 
having  received  of  the  Father  the  promise  of  the  Holy  Spirit,  He 
hath  poured  forth  this,  which  ye  see  and  hear."  The  successive 
stages  in  our  Lord's  exaltation  are  thus  sketched  by  the  witness, — 
His  resurrection  from  the  dead,  His  ascension  to  glory,  and  His 
enthronement  at  the  right  hand  of  the  Father. 

No  such  exaltation  can  be  predicated  of  David;  and  the  words 
of  the  prophet-psalmist  already  cited  were  not  fulfilled  in  him. 
This  is  confirmed  by  David's  words  cited  from  another  Psalm, 
viz. — 

"The  Lord  said  unto  my  Lord, 
Sit  Thou  on  my  right  hand, 
Till  I  make   Thine  enemies  the  footstool  of  Thy  feet." 

Peter's  words  do  not  mean  that  David  did  not  go  to  heaven  at 
death;  but  only  that  no  such  exaltation  attended  his  entrance 
into  the  spirit-world  as  his  inspired  words  here  ascribe  to  Jesus 
the  Christ. 

The  apostle's  second  "therefore"  is  a  solemn  assurance  and 
admonition  in  view  of  the  fact  and  results  of  the  resurrection. 
Jesus  of  Nazareth,  whom  they  had  crucified,  was  indeed  their 
Messiah  and  Lord.  "Let  all  the  house  of  Israel,  therefore,  know 
assuredly  that  God  hath  made  Him  both  Lord  and  Christ,  this 
Jesus  whom  ye  crucified."  And  this  word  of  the  triumphing 
witness-preacher  goes  far  beyond  the  audience  gathered  in  Jerusa- 
lem and  comes  to  all  Israel  in  all  the  world;  and  as  well  to  all 
the  nations   of   mankind. 


Verse  z^.  If  we  receive  Him  in  sincerity  as  the  Christ,  we  shall  also 
acknowledge  Him  as  Lord. — Vs.  z'^.  The  promise  of  the  Second  Psalm  is 
now  fulfilled, — 

"Yet  have  I  set  my  King 
Upon  my  holy  hill  of  Zion." 

— Vss.  2Z~2)^-    The  significant  "therefores"  of  Peter's  sermon. 

27 


11:37-47]    THE   TESTIMONY   OF   THE   WITNESSES 

Vs.  36.    Jesus  Is  the  Christ. 

I.     The  force  of  Peter's  reasoning. 
II.    The  importance  of  his  conclusion. 

Simeon  {HoroB  Homileticce). 

Vs.  36.    The  Great  Fact. 

I.    The  wonderful  event  itself. 
II.     Our  knowledge  of  the  fact. 
III.    The  indubitable  certainty  of  our  knowledge. 

Sub-section  2. — The  Effect  of  Peter's  Testimony, — 2:^7-47. 

27  Now  when  they  heard  this,  they  were  pricked  in  their  heart,  and  said 
unto  Peter  and  the  rest  of  the  apostles.  Brethren,  what  shall  we  do?  38  And 
Peter  said  unto  them.  Repent  ye,  and  be  baptized  every  one  of  you  in  the 
name  of  Jesus  Christ  unto  the  remission  of  your  sins;  and  ye  shall  receive 
the  gift  of  the  Holy  Spirit.  39  For  to  you  is  the  promise,  and  to  your  chil- 
dren, and  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God  shall 
call  unto  Him.  40  And  with  many  other  words  he  testified,  and  exhorted 
them,  saying.  Save  yourselves  from  this  crooked  generation.  41  They  then 
that  received  his  word  were  baptized :  and  there  were  added  unto  them  in 
that  day  about  three  thousand  souls.  42  And  they  continued  steadfastly  in  the 
apostles'  teaching  and  fellowship,  in  the  breaking  of  bread  and  the  prayers. 

43  And  fear  came  upon  every  soul :  and  many  wonders  and  signs  were 
done  through  the  apostles.  44  And  all  that  belie\'ed  were  together,  and  had 
all  things  common ;  45  and  they  sold  their  possessions  and  goods  and  parted 
them  to  all,  according  as  any  man  had  need.  46  And  day  by  day,  continuing 
steadfastly  with  one  accord  in  the  temple,  and  breaking  bread  at  home,  they 
took  their  food  with  gladness  and  singleness  of  heart,  47  praising  God,  and 
having  favor  with  all  the  people.  And  the  Lord  added  to  them  day  by  day 
those  that  were  saved. 


1.  The  immediate  effect, — 2:37-42. 

2.  The  more  remote  effect, — 2:43-47. 


I.     The  immediate  effect, — 2:^7-42. 

This  was  wonderful,  and  appears  in  the  instant  and  overwhelm- 
ing conviction  of  sin  of  the  multitude.  We  must  think  of  the 
constantly  enlarging  company,  assembled  perhaps  in  a  more  capa- 
cious room,  possibly  in  the  temple,  or  one  of  its  spacious  areas. 
There  were  first  the  company  of  the  apostles, — then  the  one  hundred 

38 


WITNESSES    IN   JERUSALEM  [11:37-47 

and  twenty, — then  the  devout  strangers  from  many  nations, — and 
then  "the  Jerusalem  sinners."  Some  were  probably  there  who, 
in  the  frenzied  mob  before  Pilate,  had  cried,  "His  blood  be  on  us, 
and  on  our  children."  But  whether  they  had  been  participants  in 
the  crucifixion  of  Jesus  or  not,  all  now,  with  opened  eyes,  could 
not  but  see  that,  if  the  Messiah  rose  from  the  dead,  He  must  have 
been  buried  in  the  grave;  and  that  if  He  had  been  put  in  the 
sepulchre.  He  must  have  died  on  Calvary;  and  that  if  He  died 
on  the  cross,  it  must  have  been  to  make  atonement  for  sin.  The 
Cross  then  immediately  brought  before  them  their  sin.  And  at 
once  their  great  and  bitter  cry  burst  forth, — "Brethren,  what  shall 
we  do?" 

Peter  immediately  proclaims  the  glad  tidings  of  repentance  and 
faith  in  the  crucified  Christ.  When  once  men  are  truly  convicted 
of  sin  it  is  the  appointed  time  to  preach  to  them  the  Gospel. 

The  proof  of  their  genuine  faith  and  repentance  is  two-fold, 
viz. — They  receive  baptism,  according  to  the  apostle's  word; — and 
then  they  receive  the  Holy  Spirit,  as  promised  by  the  preacher. 
He  fell  on  them,  possibly  in  tongues  of  parting  flame,  as  on  the 
earlier  disciples,  but  certainly  to  take  entire  possession  of  their 
spiritual  natures,  so  that  they  were  "filled  with  the  Holy  Spirit." 

The  wide  reach  of  the  Gospel  promise  is  made  plain  by  Peter. 
That  promise  was  to  them  and  to  their  children.  Those  children 
had  been  sharers  with  them  of  the  blessings  of  the  Old  Covenant; 
and  certainly  they  shall  not  be  cut  off  from  the  richer  benedictions 
of  the  New  Covenant.  And  they  were  for  all  in  every  place  and 
age,  who  should  be  called  of  their  Divine  Lord. 

Peter  follows  up  his  great  sermon  with  an  after-meeting,  in 
which  he  continues  both  his  testimony  and  his  exhortation.  And 
under  the  mighty  influences  of  this  wonderful  day  we  see  the 
multitudes  (i)  submitting  to  baptism,  the  forerunners  of  a  long 
line  of  confessors  of  the  faith, —  (2)  uniting  with  the  Church,  and 
becoming  known  as  followers  of  the  Nazarene, — and  (3)  daily 
living  a  godly  and  believing  life. 


Verse  ZT-  This  cry  of  the  convicted  is  here  a  most  proper  question ;  but 
it  may  be  asked  with  a  wholly  improper  motive.— Vs.  38.  This  receiving  the 
Holy  Spirit  is  for  salvation;  that  mentioned  in  John  20:22  is  receiving  Him 

39 


11:37-47]    THE   TESTIMONY   OF   THE   WITNESSES 

for  service. — Vs.  39.  God  is  still  the  God  of  the  Covenant.  The  Old  Testa- 
ment and  the  New  Testament  Churches  are  one  and  the  same.  The  children 
still  have  a  part  in  the  promise,  as  of  old. — Vs.  39.  There  is  a  valid  distinc- 
tion betw^een  the  general  and  effectual  in  the  calls  of  the  Gospel. — Vs.  40.  A 
"crooked  generation"  is  not  willing  in  a  straightforward  way  to  accept  the 
truth  on  overwhelming  testimony;  and  the  only  salvation  from  a  "crooked 
generation"  is  by  faith  in  Christ. — Vs.  41.  "The  first  time  the  law  was 
preached  three  thousand  were  killed  (Ex.  32:28);  the  first  time  grace  was 
preached  three  thousand  were  saved." — (Moody.) — Vs.  42.  Compare  the 
threefold  use  of  "steadfastly"  by  Luke  in  1:14,  2:42,  and  2:46 — Vs.  42. 
"Teaching"  and  "Fellowship"  must  always  go  together.  Doctrinal  agreement 
on  fundamentals  is  the  only  real  foundation  of  true  communion. — Vs.  42. 
"The  breaking  of  bread,"  as  used  here,  seems  to  differ  from  the  same  plirase 
as  used  in  2 146.  Here  it  apparently  refers  to  the  Lord's  Supper ;  there  the 
reference  is  to  a  common  meal  at  home. 

Vs.  27-    The  Effusion  of  the  Holy  Spirit. 

L     Marked  by  a  noble  freedom  of  speech. 
n.     Shown  in  a  miracle  of  dignity  and  weight. 
HL     A  sermon  showing  an  invincible  power  of  reasoning. 
IV.     Containing  some  stinging  reproofs. 
V.     Revealing  threatenings  of  approaching  judgments. 

{Saurin,  Rev.  Jacques.) 

Vs.  38.    The  Immediate  Duty  of  a  Convicted  Sinner. 

I.     Repentance  of  all  sin,  and  baptism. 

11.    Both  the  internal  experience  and  the  external  rite  are  necessary,  but  for 
different  reasons. 

III.  One  must  be  right  with  God,  as  shown  in  the  first,  and  known  to  be 

right  to  one's  fellow-men,  as  shown  in  the  second. 

IV.  The  order  here  stated  is   all-important, — first  repentance,  and,  second, 

baptism. 
V.     The  external  rite  involves  the  right  attitude  of  the  soul  to  Jesus,  and 
all-saving  truth. 

Vs.  41.    "In  That  Day." 

I.     Day  of  mourning.  III.     Day  of  rejoicing. 

II.     Day  of  decision.  IV.     Day  of  triumph. 

Vs.  41.    Reasons  for  Church  Membership. 

I.  The  performance  of  a  necessary  duty. 

II.  The  preservation  of  the  spiritual  nature. 

III.  The  benefits  of  mutual  association. 

IV.  The  need  of  training  and  instruction. —  (Smith,  Rev.  W.  D.) 

40 


WITNESSES    IN   JERUSALEM  [11:43-47 

Vss.  38-39.    The  Subjects  of  Baptism. 

I.     The  Abrahamic  covenant,   in   its   principles   and   design,    embraced   the 
Christian  dispensation. 
II.     Infants  were  included  in  that  covenant  as  parties  to  its  conditions  and 
promises. 

III.  Baptism  has  taken  the  place  of  circumcision  as  the  seal  of  the   cove- 

nant. 

IV.  The  right  of  infants  to  this  ordinance  has  been  recognized  by  Christ  and 

the  apostles,  and  their  successors. —  (Baird,  Rev.  Thos.  Dickson.) 

Vss.  37-47.    The  Effect  and  Evidence  of  True  Religion. 

I.     Brotherly  love  among  all  believers. 
II.     Mutual  helpfulness  among  Christians. 
III.     Great  joy  in  the  service  of  the  Lord. 


2.     The  more  remote  effect, — 2:4^-4^. 

This  was  far-reaching,  and  issued  in  a  series  of  great  things ; — 

Great  fear  came  upon  all,  and  especially  upon  unbelievers.  The 
forces  of  opposition  were  dumbfounded,  and  were  not  yet  organized 
to  resist  the  progress  of  the  rising  religion. 

Great  miracles  were  wrought  through  the  apostles.  They  had 
once  been  unbelieving  themselves,  and  therefore  weak.  Now  they 
are  strong.  And  the  promise  of  their  Divine  Master  is  fulfilled, — 
"He  that  believeth  on  me,  the  works  that  I  do  shall  he  do  also; 
and  greater  works  than  these  shall  he  do,  because  I  go  unto  the 
Father." 

A  great  spirit  of  unity  and  fellowship  prevailed.  This  first 
exhibition  of  the  spirit  of  so-called  communism  will  be  considered 
more  fully  in  the  exposition  of  the  closing  verses  of  the  fourth 
chapter.  But  just  now  it  is  well  to  note  its  real  character  and 
limitations.  It  was  (i)  the  voluntary  surrender  of  personal  prop- 
erty in  the  spirit  of  self-sacrificing  love  to  those  who  shared  the 
common  hope  of  the  glorious  Gospel.  It  was  (2)  to  supply  the 
present  needs  of  those  whom  the  providence  of  God  had  brought 
together  in  unusual  and  unexpected  circumstances. 

Great  joy  among  believers  (i)  in  worship; — (2)  in  daily 
living;  (3)  in  the  favor  of  their  acquaintances  and  neighbors. 

Great  increase  in  the  number  of  believers, — of  whom  it  is  said 
they  were  "added  to  them  of  the  Lord." 

41 


11:37-47]     THE   TESTIMONY   OF   THE   WITNESSES 

Verse  43.  There  is  a  proper  "fear  of  God,"  and  there  is  "a  fear  that 
hath  torment." — Vs.  43.  The  "wonders  and  signs"  were  done  not  by,  but 
"through,"  the  apostles. — Vs.  46.  The  connection  between,  and  inter-action  of, 
the  home  life  and  public  worship  are  worthy  the  profoundest  consideration. — 
Vs.  46.  The  joy  fulness  of  Christian  service  is  worth  more  attention  from 
both  saint  and  sinner  than  it  commonly  receives. — Vs.  46.  "Day  by  Day"  is 
the  secret  at  once  of  the  life  of  trust,  and  the  life  of  obedience. — Vs.  46.  The 
suggestivcness  of  the  relations  of  "gladness"  and  "singleness  of  heart." — Vss. 
46  and  47.  The  two  expressions,  "Day  by  Day,"  and  the  suggestive  relations 
of  the  second  to  the  first. — Vs.  47.  Additions  to  the  Church  are  of  little  value, 
if  they  be  not  "added  of  the  Lord." — Vs.  47.  Happy  the  Church  that  is  made 
up  of  "saved"  people.  The  root  idea  of  the  original  word  "to  save"  is  "to 
sift."  "Saved  ones"  are  "sifted  ones." — Vs.  47.  The  human  side  of  the 
Church's  growth;  men  are  drawn  to  a  loving  and  happy  fellowship. 

Vs.  42.    Apostolic  Christianity. 

They  continued  steadfastly 
I.     In  the  apostles'  teaching. 
II.     In  the  fellowship. 

III.  In  the  breaking  of  bread. 

IV.  In  the  prayers. 

V.     In  these  they  continued  steadfastly. — (Hastings,  Rev.  Dr.  James.) 

Vss.  44-47.    The  State  of  the  Primitive  Church, 

I.     Their  Charity.         II.     Their  Piety.         III.     Their  Increase. 

Simeon  (Horce  Homileticce). 

Vss.  44-45.    The  Conversion  of  the  Purse. 

I.     It  follows  and  evidences  the  conversion  of  the  soul. 
II.     That  purse  henceforth  belongs  not  to  one's  self,  but  to  the  Lord. 
III.     Its  contents  are  henceforth  administered  with  reference  to  the  needs  of 
the  Lord's  people. 

Vss.  37-47.    The  Guidance  of  Inquirers. 

I.    Directions  to  the  Inquiring. 

1.  Personal, — Repentance, — Faith, — Confession. 

2.  Family.      3.  Community. 

II.     Directions  followed  by  the  Inquiring. 

1.  Confession  of  personal  faith. 

2.  Reverent    use    of    means, — Doctrine, — Fellowship — Communism, — 

Prayers. 

3.  Self-sacrificing  Christian  fellowship. 

4.  Harmony.    5.  Joyfulness.     6.  Prosperity. 

42 


WITNESSES    IN   JERUSALEM  [HI:  1-3 

Vss.  1-47.    General  Reflections  on  Pentecost. 

I.    We  must  note  the  slow  merging  of  the  personal  into  the  spiritual  in 

the  relations  of  the  apostles  to  their  Lord. 
II.    Their  profound  and  joyful  consciousness  of  the  fact  that  an  Almighty 
and  Gracious  Power  was  behind  them  in  their  work. 

III.  Their  assured  and  unwavering  ofifer  of  eternal  salvation  through  Jesus 

Christ  to  all  penitent  and  believing  souls. 

IV.  Their  clear  conviction  and  presentation  of  the  duty  of  immediate  sub- 

mission by  all  men  to  Jesus  Christ  as  the  Sovereign  Lord  and  King. 

Section  2. — The  Testimony  of  Peter  and  John, — 3:1 4:31. 

Sub-section  i. — The  Miracle, — 3:1-11. 

I  Now  Peter  and  John  were  going  up  into  the  temple  at  the  hour  of 
prayer,  being  the  ninth  hour.  2  And  a  certain  man  that  was  lame  from  his 
mother's  womb  was  carried,  whom  they  laid  daily  at  the  door  of  the  temple 
which  is  called  Beautiful,  to  ask  alms  of  them  that  entered  into  the  temple; 
3  who,  seeing  Peter  and  John  about  to  go  into  the  temple,  asked  to  receive  an 
alms.    4  And  Peter,  fastening  his  eyes  upon  him  with  John,  said,  Look  on  us. 

5  And  he  gave  heed  unto  them,  expecting  to  receive  something  from  them. 

6  But  Peter  said.  Silver  and  gold  have  I  none ;  but  what  I  have,  that  I  give 
thee.  In  the  name  of  Jesus  Christ  of  Nazareth,  walk.  7  And  he  took  him  by 
the  right  hand  and  raised  him  up :  and  immediately  his  feet  and  his  ankle- 
bones  received  strength.  8  And  leaping  up,  he  stood,  and  began  to  walk;  and 
he  entered  with  them  into  the  temple,  walking  and  leaping,  and  praising  God. 
9  And  all  the  people  saw  him  walking  and  praising  God :  10  and  they  took 
knowledge  of  him,  that  it  was  he  that  sat  for  alms  at  the  Beautiful  Gate  of 
the  temple;  and  they  were  filled  with  wonder  and  amazement  at  that  which 
had  happened  unto  him.  11  And  as  he  held  Peter  and  John  all  the  people 
ran  together  unto  them  in  the  porch  that  is  called  Solomon's,  greatly  won- 
dering. 


I.     The  Hour  of  Prayer, — vss.  1-3.    2.   The  Power  of  the  Name, — vss.  4-8. 
3.     The  Wondering  Multitude, — vss.  g~ii. 


I.    The  Hour  of  Prayer, — vss.  1-5. 

The  daily  worship  was  at  nine  and  three  o'clock.  The  best 
times  of  the  day  were  given  to  God,  Daily  toilers  could  not,  and 
would  not  be  expected  to,  join  in  this  daily  service;  and  other 

43 


111:4-8]    THE   TESTIMONY   OF   THE   WITNESSES 

arrangements  seem  to  have  been  made  for  them,  as  appears  from 
5:20-21.  These  arrangements  emphasize  the  value  of  regular  and 
stated  times  for  the  public  worship  of  Almighty  God. 

The  daily  bringing  of  the  cripple  to  the  Gate  beautifully  illus- 
trates the  connection  between  worship  and  charity.  His  friends 
doubtless  helped  him  in  the  measure  of  their  ability.  Then  they 
laid  him  at  the  gate  of  the  temple,  rightly  judging  that  among 
worshipers  of  God  would  most  certainly  be  found  truest  com- 
passion for  needy  men. 

But  the  long  daily  waiting,  the  constant  asking,  and  frequent 
rebuffs,  and,  worse  than  all  else  probably,  the  suspicions  of  the 
genuineness  of  his  needs  on  the  part  of  hasty  observers,  must  have 
made  his  lot  a  very  sad  and  lonely  one.  This  morning,  however, 
dawns  a  memorable  day  in  his  career. 


Verse  i.     Duty  never  conflicts  with  true  worship.     The  day's  work  often 
seems  done,  when  the  most  important  part  remains  to  be  accomplished. 


2.    The  Power  of  the  Name, — vss.  4-8. 

The  apparent  source  of  blessing  was  a  most  unlikely  one.  But 
the  cripple  will  venture  the  appeal  for  help  once  more :  and  he  finds 
behind  the  apparent  fountain  of  aid  a  spring  of  healing  in  the 
omnipotent  resources  of  the  Wonderful  Name. 

The  cripple's  case  appealed  to  Peter  and  John  because,  through 
no  fault  of  his,  he  had  suffered  a  lifetime  of  helplessness  and 
poverty.  But  they  were  themselves  poor  and  could  help  him  only 
by  invoking  the  power  of  the  "Name  above  every  name."  Paul 
describes  himself  and  his  companions  as  "poor,  yet  making  many 
rich."     This  was  equally  true  of  Peter  and  John. 

To  do  the  cripple  of  the  gate  any  good  it  was  necessary  that 
he,  as  well  as  they,  should  have  faith  in  the  power  of  the  Name. 
Therefore  Peter  says  to  him,  first  of  all,  "Look  on  us."  Had  he 
not  supposed  that  they  were  but  common  worshipers?  And  did 
not  that  intent  look  on  the  part  of  the  apostles,  begetting  intensity 
of  attention  on  the  beggar's  part,  reveal  them  to  him  as  the  widely 
known  followers  of  the  Nazarene? 

44 


WITNESSES    IN   JERUSALEM  [III:  9-1 1 

God's  "over-answers  to  prayer"  find  suggestive  illustration  in 
the  cripple's  case.  He  asked  for  alms,  but  received  vastly  more 
than  earthly  gifts.  God  deals  with  us  oftentimes  after  the  same 
manner.  The  woman  of  Samaria  asked  for  water;  the  Lord  Jesus 
gave  her  the  water  of  life. 

There  was  a  suggestive  though  rapid  process  in  the  recovery  of 
the  cripple  of  the  gate; — (i)  he  "stood," — (2)  he  "began  to  walk," 
—  (3)  he  went  forward  "walking  and  leaping," — (4)  His  jubilant 
entrance  into  the  temple  was  accompanied  by  his  "praising  God." 
This  last  shows  that  he  looked  beyond  the  noted  instruments  of 
blessing  to  the  Divine  Source  in  the  Almighty  Name,  and  that  it 
was  really  his  faith  in  that  Name  which  had  given  him  perfect 
soundness  in  the  presence  of  all  the  people. 


Verse  4.  The  awakening  of  faith.  Our  low  expectations  in  asking. 
"My  God  shall  supply  all  your  need  according  to  His  riches  in  glory  in  Christ 
Jesus." — Vs.  6.  The  instrument  of  blessing  may  be  weak  and  poor,  yet  used 
of  God  to  do  a  mighty  work,  and  confer  on  the  needy  inestimable  blessings. 
— Vs.  7.  Instrumentality  is  often  used  to  encourage  faith,  e.  g.  The  clay 
and  the  spittle, — The  washing  in  Siloam  — Vs.  8.  How  sweet  the  action  of 
gratitude ! 

Vss.  1-16.    The  Power  of  the  Name. 

I.    All  that  Jesus  says  will  be  done, 
n.     All  that  Jesus  asks  will  be  granted. 
HI.    All  that  Jesus  judges  will  stand  forever. 

Vss.  i-ii.    The  Lame  Man  Healed. 

I.    Picture  of  the  Place  of  Prayer, 
n.     Picture  of  the  beginning  of  a  life  of  strength,  real  liberty,  and  real  power. 

{Erdman,  Rev.  Dr.  Charles  R.) 


3.     The  Wondering  Multitude, — vss.  p-ii. 

The  amazement  of  the  people  was  natural: — (i)  The  man  had 
been  a  notable  beggar  and  cripple  in  Jerusalem  for  over  forty 
years; — (2)  The  miracle  had  been  wrought  by  the  fisher-folk  of 
Galilee; — (3)  It  was  the  first  miracle  which  they  had  performed; — 

45 


III:9-ii]    THE   TESTIMONY   OF  THE   WITNESSES 

(4)  They  had  healed  the  man  openly  and  avowedly  in  the  Name 
of  Jesus   the   Nazarene. 

Yet  it  would  seem  as  if  that  fickle  multitude  were  inclined  to 
ascribe  the  efficacious  result  to  the  mere  human  instrumentality. 
And  hence  the  peculiar  earnestness  of  the  apostle's  words. 


Verse  9.  True  thankfulness  is  not  ashamed  of  an  open  manifestation. — 
Vs.  10.  The  man  in  the  fullness  of  his  strength  was  glad  to  be  remembered 
as  the  cripple  of  the  gate.  Many  are  ashamed  of  the  "hole  of  the  pit,  whence 
they  were  digged." — Vs.  12.  The  lesson  of  the  miracle  is  the  exaltation  of 
Jesus  in  the  sermon  of  the  apostle  Peter. — Vs.  12.  Seizing  the  fitting  moment 
for  the  message,  and  utilizing  an  unspiritual  curiosity. 

Vs.  12.    Timely  Preaching. 

I.    The  Preacher.  III.    The  Occasion. 

II.  The  Message.  IV.    The  People. 

Vss.  12-21.    The  Sermon  in  the  Porch. 

I.    The  Law ; — Their  rejection  of  the  Christ. 
II.    The  Gospel; — 

1.  Despair  not  the  end  of  conviction. 

2.  Sins  of  ignorance. 

3.  The  execution  of  God's  purpose. 

4.  Their  Messiah  was  not  lost. 
III.    The  Exhortation. 

1.  Their  duty. 

2.  The  motive. 

Vss.  i-ii.    The  Miracle  at  the  Beautiful  Gate, 

I.    A  Fact. 

I.  The  authors. — 2.  The  season. — 3.  The  subject. 
4.  The  scene. — 5.  The  method. — 6.  The  indubitableness. 
II.    A  Text. 

1.  Traces  the  miracle  to  its  true  author. 

2.  Connects  it  with  the  name  of  Christ. 

3.  DcA^elops  the  Christian  Plan  of  Restitution, 

III.  An  Epoch. 

1.  A  new  impulse  in  the  world's  antagonism  to  Christianity. 

2.  A  new  demonstration  of  God's  power  in  Christianity. 

{The  Homilist.) 

46 


WITNESSES    IN    JERUSALEM  [III:  12-26 

Sub-section  2. — The  Address, — 3:12-26. 

12  And  when  Peter  saw  it,  he  answered  unto  the  people,  Ye  men  of 
Israel,  why  marvel  ye  at  this  man?  or  why  fasten  ye  your  eyes  on  us,  as 
though  by  our  own  power  or  godliness  we  had  made  him  to  walk?  13  The  God 
of  Abraham,  and  of  Isaac,  and  of  Jacob,  the  God  of  our  fathers,  hath  glori- 
fied His  servant  Jesus ;  whom  ye  delivered  up  and  denied  before  the  face  of 
Pilate  when  he  had  determined  to  release  Him.  14  But  ye  denied  the  Holy 
and  Righteous  One,  and  asked  for  a  murderer  to  be  granted  unto  you,  15  and 
killed  the  Prince  of  Life ;  whom  God  raised  from  the  dead ;  whereof  we  are 
witnesses.  16  And  by  faith  in  His  name  hath  His  name  made  this  man  strong, 
whom  ye  behold  and  know;  yea,  the  faith  that  is  through  Him  hath  given 
him  this  perfect  soundness  in  the  presence  of  you  all. 

17  And  now,  brethren,  I  know  that  in  ignorance  ye  did  it,  as  did  also 
your  rulers.  18  But  the  things  which  God  foreshowed  by  the  mouth  of  all  the 
prophets,  that  His  Christ  should  suffer.  He  thus  fulfilled.  19  Repent  ye  there- 
fore, and  turn  again,  that  your  sins  may  be  blotted  out,  that  so  there  may 
come  seasons  of  refreshing  from  the  presence  of  the  Lord;  20  and  that  He 
may  send  the  Christ  who  hath  been  appointed  for  you,  even  Jesus;  21  whom 
the  heaven  must  receive  until  the  times  of  restoration  of  all  things,  whereof 
God  spake  by  the  mouth  of  His  holy  prophets  that  have  been  from  of  old. 
22  Moses  indeed  said,  A  prophet  shall  the  Lord  God  raise  up  unto  you  from 
among  your  brethren,  like  unto  me;  to  him  shall  ye  hearken  in  all  things 
whatsoever  he  shall  speak  unto  you.  23  And  it  shall  be,  that  every  soul  that 
shall  not  hearken  to  that  prophet  shall  be  utterly  destroyed  from  among  the 
people.  24  Yea,  and  all  the  prophets  from  Samuel  and  them  that  followed 
after,  as  many  as  have  spoken,  they  also  told  of  these  days.  25  Ye  are  the 
sons  of  the  prophets,  and  of  the  covenant  which  God  made  with  your  fathers, 
saying  unto  Abraham,  And  in  thy  seed  shall  all  the  families  of  the  earth  be 
blessed.  26  Unto  you  first  God,  having  raised  up  His  Servant,  sent  Him  to 
bless  j'ou,  in  turning  away  every  one  of  you  from  your  iniquities. 


The  Personal  Disclaimer,  Vs.  12.  2.  The  Pozver  was  that  of  the  Risen 
Christ,  Vss.  13-16.  3.  Repentance  urged  in  viezv  of  the  Suffering,  Risen, 
and  Returning  Christ,  Vss.  17-21.  4.  The  Accordant  Testimony  of  the 
Prophets  from  Moses  onward,  Vss.  22-24.  5-  Peter's  final  and  loving 
appeal,  Vss.  23-26. 


1.     The  Personal  Disclaimer, — vs.   12. 

Here  was  a  great  opportunity  for  self-glorification;  but  this 
was  not  in  the  thought  of  the  faithful  witnesses.  On  the  contrary 
they  furnish  a  conspicuous  illustration  of  that  hiding  behind  the 

47 


III:i5-i6]    THE   TESTIMONY   OF   THE   WITNESSES 

Cross  which  is  the  glory  of  the  Christian  ministry.  "Ye  men 
of  Israel,  why  marvel  ye  at  this  man?  or  why  fasten  ye  your  eyes 
on  us,  as  though  by  our  own  power  or  godliness  we  had  made 
him  to  walk?"  Peter  would  have  the  glory  all  given  to  his  Divine 
Master.  He  and  John  had  only  been  humble  instruments  in  the 
Almighty  Hand  of  the  exalted  Nazarene. 


2.     The  Power  zvas  that  of  the  risen  Christ, — vss.  15-16. 

Peter,  immediately  disavowing  all  personal  merit  in  the  miracle, 
connects  the  healing  of  the  cripple  with  Jesus  of  Nazareth,  and 
presents  the  case  in  a  chain  of  testimony  that  is  irrefutable.  It 
was  Jesus  of  Nazareth  whom  they  had  crucified.  The  aggravation 
of  their  sin  was  four-fold; — (i)  They  had  delivered  Him  up  and 
denied  Him  in  the  presence  of  Pilate,  when  he  had  been  minded  to 
let  Him  go; — (2)  They  had  preferred  a  murderer  to  the  prophet 
of  Galilee; — (3)  It  was  the  "Holy  and  Righteous  One"  whom  they 
had  denied; — (4)  It  was  the  "Prince  of  Life"  whom  they  had 
killed. 

But  God  had  raised  Him  from  the  dead.  It  was  the  God  of 
their  fathers,  of  Abraham,  and  of  Isaac,  and  of  Jacob, — the  God 
of  glorified  saints,  for  "He  is  not  the  God  of  the  dead  but  of  the 
living,"  who  had  thus  glorified  His  Servant.  Of  this  mighty  and 
pregnant  fact  Peter  and  his  fellow-disciples  were  witnesses.  Once 
again,  therefore,  he  sets  before  the  people  their  solemn  testimony 
to  the  fact  of  the  resurrection  of  Jesus  Christ.  And  it  was  this 
risen  and  glorified  Son  of  God  who  had  healed  the  man  whom 
they  had  known  for  many  years  as  the  cripple  and  beggar  at  the 
Beautiful  Gate.  The  faith  which  was  "through  Him,"  and  "in  His 
Name,"  had  given  the  man  both  health  and  strength. 


Verse  13.  God  has  just  claims  upon  us  because  of  His  relations  to  our 
fathers.  The  Father  is  here  glorifying  His  Son. — Vs.  14.  The  solemn  charge 
of  a  faithful  witness.  The  law  must  go  before  the  Gospel.  Glad  tidings  can 
be  such  only  to  those  convicted  of  sin. — Vs.  15.  The  resurrection  is  a  terrible 
fact  to  some,  a  doctrine  of  hope  to  others.  The  Prince  of  Life  is  the  author 
of  life.  His  dying  hand  opened  the  gates  of  life  to  the  dying  robber. — Vs.  16. 
Faith  in  the  name  of  Jesus  can  remove  mountains.  The  healing  of  faith  is 
not  impossible  in  our  day.  Faith  is  omnipotent  when  it  takes  hold  of  the 
Divine  strength. 

48 


WITNESSES    IN   JERUSALEM         [III:  17-21 

Vss.  12-21.    The  Prince  of  Life. 

I.    Jesus  Presented. 
II.     Sinners  Condemned. 
III.     Pardon  Proclaimed. —  (McCrory,  Rev.  J.  T.) 

Vs.  16.    The  Lame  Man  Healed. 

L    His  Helplessness. 

1.  From  his  birth. 

2.  Coloring  his  entire  life. 
II.    His  Healing. 

1.  He  recognized  himself  as  an  object  of  charity. 

2.  He  submitted  to  be  helped  to  the  place  where  compassion  could 

reach  him  and  do  its  work. 
III.    His  use  of  soundness  and  strength. 

1.  He  stood. 

2.  He  began  to  walk. 

3.  His  walking  brought  him  into  the   temple  of  God. —  (Drew  Ser- 

mons of  1909,  on  Golden  Texts,  S.  S.  Lessons.) 


3.    Repentance  is  now  urged  by  the  apostle  in  view  of  the  Suffering, 
Risen,  and  Returning  Christ, — vss.  i'/-2i. 

Peter  would  have  the  people  and  their  rulers  understand  that 
they  had  committed  a  great  sin  in  crucifying  their  Messiah,  even 
though  they  had  done  it  in  ignorance, — for  ignorance  may  explain 
but  does  not  excuse  wrongdoing, — and  even  though  in  doing  it 
they  had  fulfilled  the  prophetic  word.  He  calls  upon  them,  there- 
fore, to  repent.  Their  sin,  great  and  grievous  as  it  was,  was  not  a 
"sin  unto  death,"  and  forgiveness  and  "the  blotting  out"  of  their 
transgressions  awaited  their  return  to  God  in  sincere  penitence. 
"Times  of  refreshing  from  the  presence  of  the  Lord"  also,  and 
the  return  of  their  preappointed  Messiah,  even  Jesus,  were  condi- 
tioned upon  the  confession  and  forsaking  of  their  evil  ways. 

This  Jesus  had  been  received  up  into  heaven,  not  to  abide  there 
forever,  but  to  await  "the  restoration  of  all  things."  The  return 
of  our  Lord  to  the  world  He  has  redeemed  is  here  first  mentioned 
in  apostolic  teaching. 

Some  significant  phrases  of  Peter's  address  deserve  special 
notice: — (i)  "Times  of  refreshing"  is  one.    Literally  it  is  "Times 

49 


Ill:  17-21]    THE   TESTIMONY   OF   THE   WITNESSES 

of  soul-uplifting."  They  come  from  the  "presence  of  the  Lord." 
Times  of  refreshing  are  to  mark  the  history  of  the  Church  till 
the  Christ  returns ;  and  they  are  distinguished  as  times  of  repent- 
ance, and  the  putting  away  of  sin.  (2)  "The  restoration  of  all 
things"  is  another  obscure  phrase.  What  does  it  mean  ?  Our  Lord 
uses  the  same  expression  of  John  the  Baptist  (Matt.  17:10),  In 
answer  to  His  disciples'  question,  "Why  say  the  scribes  that  Elijah 
must  first  come?"  He  answered  and  said,  "Elijah  indeed  cometh, 
and  shall  restore  all  things,  but  I  say  unto  you  that  Elijah  is  come 
already."  John's  "restoring  all  things"  was  evidently  his  preparing 
the  way  of  the  Lord.  In  like  manner  the  Lord  will  return  when 
His  way  is  prepared.  And  that  time  will  surely  come.  The  Golden 
Age  is  in  the  future.  The  prophets  all  foretell  the  coming  of 
that  day. 

The  notable  thing  in  this  address  of  Peter  is  his  testimony  to  the 
teaching  of  the  prophets  concerning  the  death,  resurrection,  and 
return  of  the  Christ.  The  remainder  of  his  discourse  continues 
this  thought. 


Verse  17.  The  most  charitable  construction  is  always  the  best.  Some  of 
the  rules  undoubtedly  sinned  against  light. — Vs.  18.  God  carries  out  His 
plans  even  through  the  sins  and  mistakes  of  His  people. — Vs.  19.  Forgiveness 
is  conditioned  on  repentance.  To  the  penitent  soul  God  loves  to  come  with 
refreshing.  The  downcast  He  will  lift  up. — Vs.  20.  Jesus  is  for  us  the  ap- 
pointed Christ. — Vs.  21.  God's  wonderful  way  of  keeping  alive  the  hopes  of 
His  children.  His  prophets  in  all  the  ages  have  been  the  ministers  of  hope. 
— ^Vs.  22.  The  Mosaic  revelation  of  the  coming  Messiah  was  in  many  re- 
spects wonderfully  clear. — Vs.  23.  The  obligation  of  obedience  is  not  less 
explicit  than  the  Divine  Promise. — Vs.  24.  Their  days  were  days  of  light, 
toward  which  all  the  ages  had  been  looking. 

Vs.  19.    The  Apostolical  Exhortation. 

I.    The  apostle  bade  men  to  repent  and  be  converted, 
n.    There  was  good  reason  for  this  command. 
HI.    Without  repentance  and  conversion  sin  cannot  be  pardoned. 

(Sptirgeon.) 

Vs.  14.    Men  Denying  the  Just  One. 

I.    The  Person  against  whom  this  outrage  was  perpetrated. 
II.    The  nature  of  the  outrage  that  was  enacted. 
III.    The  outcome  of  it  all. —  (The  Homilist.) 

SO 


WITNESSES    IN    JERUSALEM  [111:22-24 


Vs.  19.    Times  of  Refreshing. 

I.    Illustrations  of  them. 
II.     The  Source  whence  they  come. 
III.    The  blessed  results  they  produce. — {The  Homilist.) 

Vs.  19.    Repentance,  Conversion,  and  Pardon. 

I.    What  is  it  to  repent? 
II.    What  is  it  to  be  converted? 

III.  How  the  sins  of  men  may  and  will  be  blotted  out  in  consequence  of 

their  repenting  and  being  converted. 

IV.  What  is  the  duty  of  sinners  respecting  their  repentance  and  conversion? 

(Smalley,  Rev.  Dr.  John.) 

Vss.  19-21.    The  Christian  Plan  of  Effecting  the  Moral  Resti- 
tution OF  the  World. 

I.    It  aims  at  a  thorough  spiritual  reformation  as  the  necessary  condition. 
I.  Repentance, — 2.  Absolution, — 3.  Invigoration. 
II.    It  is  ever  under  the  direction  of  the  great  God. 

1.  The  invigorating  influence  is  from  Him. 

2.  The  chief  agent  is  from  God. 

3.  The  revelation  of  the  scheme  is  from  God. 

III.    It  will  completely  realize  its  glorious  end  before  the  final  advent  of 
Christ. 

1.  Christ  is  in  heaven. 

2.  His  restoring  work  is  proceeding  on  earth. 

3.  When  His  great  plan  has  fully  realized  its  results,  He  will  come, 

and  not  before. —  (The  Homilist.) 


4.    The  accordant  testimony  of  the  Prophets  from  Moses  onward, — 

vss.  22-24. 

The  passage,  which  Peter  cites  from  Deuteronomy,  is  used 
also  by  Stephen  (7:37).  It  is  worth  our  while  to  tarry  here  a  little 
for  its  attentive  study. 

The  words  are  ascribed  to  Moses  by  the  inspired  apostle.  It 
is  no  adequate  explanation  of  their  origin  to  say  they  are  found 
in  a  book  commonly  attributed  to  Moses.  We  have  here  clearly 
set  forth  a  certain  specified  person  speaking  of  a  certain  specified 
and  clearly  understood  person. 

51 


111:25-26]    THE   TESTIMONY   OF   THE   WITNESSES 

The  likeness  of  the  Nazarene  to  Moses  is  declared  but  not 
dwelt  upon  by  Peter,  because  it  was  obvious.  In  several  particulars 
the  resemblance  is  striking: — (i)  Both  belonged  to  our  common 
humanity.  Jesus  was  "made  like  unto  His  brethren,"  even  as  was 
Moses.     (2)   Both  were  mediators  between  God  and  His  people. 

(3)  Both    magnified    the    Divine   Law,    and    made   it   honorable. 

(4)  Both  received  manifold  and  unequivocal  tokens  of  the  Divine 
approval.  Obedience  to  the  coming  prophet  was  solemnly  enjoined ; 
and  the  dire  consequences  of  disobedience  were  plainly  set  forth. 

With  this  testimony  of  Moses  to  the  character  and  claims  of 
the  Messiah  accords  the  teaching  of  the  whole  line  of  prophets 
from  the  first  institution  of  the  prophetical  order  in  Samuel,  onward 
through  the  long  centuries. 

The  Holy  Spirit,  speaking  thus  through  the  apostle,  certifies 
to  us  that  the  prophetic  Scriptures  are  everywhere  alive  to  the 
character  and  mission  of  the  Messiah.  And  the  solemn  testimony 
of  the  Lord's  witnesses  assures  us  of  the  certainty  that  this 
character  and  mission  are  met  in  Jesus  of  Nazareth.  Thus,  once 
again  the  voice  of  prophecy  and  the  testimony  of  the  chosen  wit- 
nesses combine  to  establish  upon  impregnable  foundations  the 
claims  of  the  risen  Nazarene  to  be  the  very  Christ  of  God. 


5.    Peter's  iinal  and  loving  appeal, — vss.  2^-26. 

The  considerate  and  even  tender  and  pleading  tone  of  the 
apostle's  words  in  this  address  in  Solomon's  Porch  is  in  marked 
contrast  with  the  cogent  reasoning  and  triumphant  conclusion  of 
his  Pentecostal  sermon. 

That  spirit  of  compassionate  yearning  reaches  its  culmination 
in  these  closing  sentences.  It  grows  in  pathos,  and  gathers,  one 
would  think,  well-nigh  compelling  power  from  three  considerations ; 
viz. — (i)  They  were  the  children  of  the  prophets.  That  long  line 
of  faithful  men,  gifted  with  the  vision  of  a  brighter  day,  was  their 
line.  They  had  a  godly  and  royal  lineage;  and,  of  all  men,  it 
behooved  them  especially  to  be  "not  faithless  but  believing." 
(2)  They  were  the  children  of  the  covenant,  which  God  had  made 
with  their  fathers,  and  which  expressly  included  their  children 
in  successive  generations.  That  covenant  was  made  with  Abraham, 
the  father  of  all  believers.     The  promises  of  that  covenant  were 

52 


WITNESSES    IN   JERUSALEM         [111:25-26 

of  a  two-fold  character; — "I  will  bless  thee;  and  thou  shalt  be  a 
blessing."  It  is  quite  remarkable  that  the  apostle  should  here  men- 
tion first  of  all  only  the  second  of  these  two, — not  the  application 
of  the  covenant  to  the  individual  and  the  family,  but  the  world-wide 
scope  of  it, — "In  thee  shall  all  the  families  of  the  earth  be  blessed." 
(3)  The  mission  of  the  risen  Son  of  God  was,  first  of  all,  to  them. 
Here  Peter  emphasizes  the  first  part  of  the  covenant  promise. 
This  mission  of  the  Messiah  was  one  of  blessing.  He  came,  "not 
to  condemn  the  world,  but  that  the  world  through  Him  might  be 
saved."  That  blessing  was  in  turning  them  away  every  one  of 
them  from  their  iniquities. 

The  apostle's  address  closes,  as  it  began,  with  his  clear  and 
undoubting,  though  incidental,  testimony  to  the  resurrection  of 
Jesus  Christ  from  the  dead, — "Unto  you  first  God,  having  raised 
up  His  Servant,  sent  Him  to  bless  you,  in  turning  away  every  one 
of  you  from  your  iniquities." 


Verse  25.     The  unspeakable  privileges  of  the  covenant  children. — Vs.  26. 
The  blessedness  of  being  turned  away  from  all  our  iniquities. 

Vs.  26.    Marvelous  Mercy. 

I.     He  was  sent  to  bless. 
II.     With  the  greatest  blessing. 
III.     The  most  wicked  first. —  {The  Homilist.) 

Vss.  12-13.    The  Moral  Aspect  of  Physical  Blessing. 

The  speech  of  Peter  may  be  regarded  as 
I.     Showing  the  false  method  of  looking  at  human  afifairs. 
II.     Showing  the  true  method  of  regarding  the  most  extraordinary  events. 

III.  Showing  the  only  method  of  setting  man  right  with  God. 

IV.  Showing  the  sublime  object  of  Jesus  Christ's  incarnation. 

(Parker J  Rev.  Dr.  Joseph.) 

Vs.  26.    Personal  Holiness  the  Great  Blessing. 

I.     The  message  of  the  Gospel  is  a  message  of  blessing. 
II.     The  great  blessing  the  Gospel  imparts  is  perfect  holiness. 

III.  The  only  way  and  means  of  procuring  and  imparting  this  great  blessing 

is  the  incarnation  and  death  of  Christ. 

IV.  The  necessity  of  making  this  great  object  of  Christ's  mission  a  personal 

matter. —  (Spring,  Rev.  Dr.  Gardiner.) 

S3 


IV:  1-4]    THE   TESTIMONY   OF   THE   WITNESSES 

This  notable  assembly  began  at  the  Hour  of  Prayer,  and  was 
broken  up  with  the  closing  in  of  evening.  There  must  have  been 
"great  searchings  of  hearts,"  as  they  left  the  Temple  Courts  that 
summer  evening,  and  in  the  gloaming  sought  their  homes,  still 
wondering  at  the  miracle  they  had  witnessed,  and  pondering  the 
pregnant  truths  which  they  had  heard  that  afternoon. 

But  for  the  faithful  witnesses  there  was  no  home-going  in  the 
quiet  shadows.    They  must  spend  the  night  in  the  prison-house. 


Sub-section  3. — The  Arrest, — 4:1-12. 

I  And  as  they  spake  unto  the  people,  the  priests  and  the  captain  of  the 
temple  and  the  Sadducees  came  upon  them,  2  being  sore  troubled  because 
they  taught  the  people  and  proclaimed  in  Jesus  the  resurrection  from  the  dead. 
3  And  they  laid  hands  on  them,  and  put  them  in  ward  unto  the  morrow;  for 
it  was  now  eventide.  4  But  many  of  them  that  heard  the  word  believed ;  and 
the  number  of  the  men  came  to  be  about  five  thousand. 

5  And  it  came  to  pass  on  the  morrow,  that  their  rulers  and  elders  and 
scribes  were  gathered  together  in  Jerusalem ;  6  and  Annas  the  high-priest 
was  there,  and  Caiaphas,  and  John,  and  Alexander,  and  as  many  as  were  of 
the  kindred  of  the  high-priest.  7  And  when  they  had  set  them  in  the  midst, 
they  inquired,  By  what  power,  or  in  what  name,  have  ye  done  this?  8  Then 
Peter,  filled  with  the  Holy  Spirit,  said  unto  them,  Ye  rulers  of  the  people, 
and  elders,  9  if  we  this  day  are  examined  concerning  a  good  deed  done  to 
an  impotent  man,  by  what  means  this  man  is  made  whole;  10  be  it  known 
unto  you  all,  and  to  all  the  people  of  Israel,  that  in  the  name  of  Jesus  of 
Nazareth,  whom  ye  crucified,  whom  God  raised  from  the  dead,  even  in  Him 
doth  this  man  stand  here  before  you  whole.  11  He  is  the  stone  which  was  set 
at  nought  of  you,  the  builders,  which  was  made  the  head  of  the  corner.  12 
And  in  none  other  is  there  salvation :  for  neither  is  there  any  other  name 
under  heaven,  that  is  given  among  men,  wherein  we  must  be  saved. 


In  Prison, — Vss.  1-4.    2.  Before  the  Council, — Vss.  5-12; — (a)    The  In- 
quisition,— Vss.  5-7; — (b)  The  Answering  Testimony, — Vss.  8-12. 


I.    In  Prison, — vss.  1-4. 

The  ruling  powers  in  Jerusalem  at  this  time  were  Sadducees. 
They  did  not  believe  in  the  resurrection,  nor  in  angels  or  spirits, — 

54 


WITNESSES    IN   JERUSALEM  [IV 15-7 

and  of  course  not  in  any  future  life  at  all.  They  were  sore  troubled 
by  two  things  :  ( i )  Their  authority  was  being  contravened  by  these 
"unlearned  and  ignorant"  Galileans; — and  (2)  the  burden  of  the 
preaching  of  these  unauthorized  teachers  was  "the  resurrection  of 
the  dead." 

The  scope  of  apostolic  teaching  was  either  widening,  or  the 
rulers  were  wise  enough  to  see  the  logical  trend  of  the  apostles' 
testimony.  From  their  proclamation  "in  Jesus  of  the  resurrection 
of  the  dead/'  either  the  apostles  or  their  enemies  drew  the  inevit- 
able inference  of  a  general  resurrection,  and  consequently  of  a  life 
beyond  the  grave.  This  the  rulers  were  not  willing  to  believe; 
and,  unable  to  answer  the  irrefutable  testimony  of  the  disciples, 
they  determined  to  silence  them  by  putting  them  into  prison. 

But  "the  Word  of  God  was  not  bound."  The  effects  of  that 
sermon  in  Solomon's  Porch,  and  the  general  testimony  of  the  faith- 
ful witnesses,  were  mighty;  and  a  great  company  came  to  be 
believers,  the  number  being  about  five  thousand.  Whether  or  not 
this  means  so  many  in  addition  to  the  Pentecostal  harvest  of  three 
thousand  is  not  clear.  It  is  probable,  however,  that  the  whole 
number  up  to  this  date  had  come  to  be  about  five  thousand. 


Verse  2.  The  rulers  were  troubled  by  the  fact  that  the  disciples  pre- 
sumed to  teach :  but  the  people  must  be  taught ;  if  they  had  become  incompe- 
tent, they  must  be  set  aside.  When  the  Church  ceases  to  teach,  other  teach- 
ers will  be  raised  up.  The  real  trouble  of  the  rulers  was  not  the  fact  of  the 
disciples  teaching,  but  with  the  subject-matter  of  that  teaching,  i.  e.  the  resur- 
rection.— Vs.  4.  "That  heard  the  word," — Compare  2:41.  These  are  the 
first  uses  of  an  expression  quite  common  in  this  book  of  the  Acts.  Its  sug- 
gestive meaning,  lost  to  us  in  large  measure,  needs  to  be  recovered.  So  true 
to  the  one  great  thought  was  the  preaching  of  the  witnesses,  that  their 
preaching  came  to  be  characterized  as  the  "word," — one  word,  not  many. 
Peter's  first  sermon  resulted  in  the  conversion  of  three  thousand  souls,  his 
second  in  that  of  two  thousand  more. 


2.    Before  the  Council, — vss.  5-12; — (a)  The  Inquisition, — vss.  5-7. 

The  names  and  characters  of  the  inquisitors  are  set  forth  in 
Luke's  narrative.  They  were  largely  of  one  family.  They  were 
all  unbelievers, — atheists  probably,  or  at  least  agnostics.     We  may 

55 


IV:  8-12]    THE   TESTIMONY   OF   THE   WITNESSES 

well  wonder  how  they  came  to  the  place  of  supreme  power.  What 
interest  they  could  have  in  maintaining  the  Levitical  system  is  a 
fruitful  subject  of  inquiry.  Hypocrites  undoubtedly  they  were, 
and  clung  to  a  ceremonial  in  which  they  no  longer  believed  because 
of  the  emoluments  of  the  positions  to  which  they  claimed  a  heredit- 
ary right. 

The  points  on  which  these  rulers  sought  for  information  were 
two: — (i)  The  power  by  which  they  had  wrought  the  miracle, — 
and  (2)  The  name  in  which  they  had  taught.  These,  in  them- 
selves, might  have  been  subjects  of  legitimate  inquiry;  and  that 
inquiry  might  have  been  prosecuted  from  entirely  proper  motives. 
But  this  was  not  true  of  the  inquisition  of  these  Sadducean  rulers. 

•    '  HI-'' 

(b)    The  answering  testimony, — vss.  8-12. 

This  answer  is  voiced  by  Peter.  He  was  filled  with  the  Holy 
Spirit.  It  was  given  him  in  that  hour  what  to  say,  according  to 
the  promise  of  their  risen  Lord  (Matt.  10:19).  What  he  said 
therefore  was  the  voice  of  the   Spirit. 

The  points  to  be  specially  noted  in  this  answer  are  these  five, 
viz. — (i)  The  cripple  of  the  gate  had  been  healed  in  the  name  of 
Jesus  of  Nazareth; — (2)  It  was  that  Jesus  whom  they  had  cruci- 
fied;— (3)  Him  had  God  raised  from  the  dead; — (4)  He  was  the 
stone  set  at  nought  of  the  builders,  but  made  the  Head  of  the 
Corner,  according  to  the  prophet-psalmist's  song  (Psalm  118:22); 
—  (5)  In  Him  alone  is  salvation  for  all  who  call  upon  Him, — 
"Neither  is  there  any  other  name  under  heaven,  that  is  given 
among  men,  wherein  we  must  be  saved." 


Verses  7-10.    The  contrasted  views  of  Christ. — Vs.   10.     Giving  all  the 
glory  to  God. 

Vs.  8.    Courage  in  the  Preacher. 

I.     The  consciousness  that  he  is  in  the  right. 
II.     Feeling  that  the  message  is  not  his  but  God's. 
III.    The  Divine  Assurance  of  deliverance  from  danger,  or  in  danger. 

Vs.  12.    The  One  Only  Way. 

I.     The  exclusiveness  of  the  Gospel. 
II.    The  character  that  supports  such  claims. 
III.    The  hopelessness  of  men  without  the  Gospel. 

S6 


WITNESSES    IN   JERUSALEM  [IV:  13-14 

Vs.  12.    The  One  Saving  Name. 
I.     Salvation. 
II.     Salvation  by  a  Person. 

III.  By  a  Person  whose  name  is  divinely  made  known. 

IV.  Salvation  is  limited  to  that  Person. —  (Martin,  Rev.  Samuel.) 

Vs.  II.    The  Rejected  Stone  Honored. 

I.    The  Stone. 
II.    The  Stone  Rejected. 
III.    The  Stone  Accepted. —  {Bonar,  Rev.  Dr.  Horatius.) 

Sub-section  4. — The  Release, — 4:13-22. 

13  Now  when  they  beheld  the  boldness  of  Peter  and  John,  and  had  per- 
ceived that  they  were  unlearned  and  ignorant  men,  they  marveled ;  and  they 
took  knowledge  of  them  that  they  had  been  with  Jesus.  14  And,  seeing  the 
man  that  was  healed  standing  with  them,  they  could  say  nothing  against  it. 
15  But  when  they  had  commanded  them  to  go  aside  out  of  the  Council,  they 
conferred  among  themselves,  16  saying,  What  shall  we  do  to  these  men? 
for  that  indeed  a  notable  miracle  hath  been  wrought  through  them  is  mani- 
fest to  all  that  dwell  in  Jerusalem;  and  we  cannqt  deny  it.  17  But  that  it 
spread  no  further  among  the  people  let  us  threaten  them,  that  they  speak 
henceforth  to  no  man,  in  this  name.  18  And  they  called  them,  and  charged 
them  not  to  speak  at  all  nor  teach  in  the  name  of  Jesus.  19  But  Peter  and 
John  answered  and  said  unto  them,  Whether  it  is  right  in  the  sight  of  God 
to  hearken  unto  you  rather  than  unto  God,  judge  ye:  20  for  we  cannot  but 
speak  the  things  which  we  saw  and  heard.  21  And  they,  when  they  had  fur- 
ther threatened  them,  let  them  go,  finding  nothing  how  they  might  punish 
them,  because  of  the  people;  for  all  men  glorified  God  for  that  which  was 
done.  22  For  the  man  was  more  than  forty  years  old,  on  whom  this  miracle 
of  healing  was  wrought. 


I.  The  Dilemma  of  the  Rulers, — vss.  13-14.  2.  The  Executive  Session, — 
vss.  15-18.  3.  The  Answer  of  the  Apostles, — vss.  19-20.  4.  The  Dis- 
missal,— vss.  21-22. 


I.    The  Dilemma  of  the  Rulers, — vss.  13-14. 

The  boldness  of  the  prisoners  made  a  deep  impression  on  the 
Sanhedrin.  Boldness  in  a  good  cause  will  usually  profoundly 
impress  even  its  enemies.  The  rulers  wondered  all  the  more,  when 
they  perceived  that  Peter  and  John  were  "unlearned  and  ignorant 

57 


IV:  13-14]    THE   TESTIMONY   OF   THE   WITNESSES 

men," — i.  e.,  not  that  they  were  utterly  destitute  of  knowledge,  but 
that  they  were  without  the  education  of  their  schools.  They  were 
not  graduates  of  any  of  their  rabbinical  institutions,  nor  enrolled 
among  the  pupils  of  any  of  their  learned  rabbis;  and  yet  they 
spake  with  a  cogency  of  reasoning,  and  facility  of  utterance,  and 
knowledge  of  their  sacred  writings,  that  were  amazing  and 
irresistible. 

The  only  explanation  of  this  phenomenon  that  occurred  to 
them  was  the  fact  that  they  "had  been  with  Jesus."  They  saw  in 
the  unlearned  fisher-folk  the  same  courage,  honesty,  sincerity,  and 
fearlessness  of  consequences  in  their  devotion  to  the  truth,  which 
they  had  marked  in  the  Nazarene.  And  they  marveled  at  them,  as 
before  they  had  marveled  at  their  Master  (John  7:15).  And 
with  the  cripple  of  the  gate  standing  before  them  in  the  company 
of  the  disciples,  wholly  restored,  their  mouths  were  stopped. 


Verse  13.     Wondering  is  not  believing;  there  is  nothing  saving  in  mere 
unspiritual  and  critical  curiosity. 


Vs.  13.    Being  with  Jesus. 

I.     We  cannot  be  with  Him  without  being  like  Him. 
II.     If  we  have  been  with  Jesus  others  will  know  it. 
III.     If  we  are  with  Jesus  we  shall  have  unusual  power. 


Vs.  13.    Christian  Boldness. 

I.    It  was  boldness  for  the  right. 
II.     It  was  manly  and  self-sacrificing. 
III.    It  was  originated  and  sustained  by  fellowship  with  Jesus. 

{The  Homilist.) 

Vs.  13.    Christ's  People  Imitators  of  Him. 

I.  What  a  believer  should  be. 

II.  When  he  should  be  so. 

III.  Why  he  should  be  so. 

IV.  How  he  should  be  so. — (Spurgeon.) 

S8 


WITNESSES    IN   JERUSALEM         [IV:  15-18 

Vs.  13.    Being  with  Jesus. 

I.  Giving  boldness  in  Testimony. 

II.  Compassion  for  sinners. 

III.  The  exaltation  of  Christ. 

IV.  Emphasizing  the  need  of  faith. 

Vs.  14.    Righteous  Boldness. 

I.    The  occasion  of  the  courage. 
II.    The  secret  of  it. 

III.  The  characteristics  of  it. 

I.  Courtesy; — 2.  Prudence; — 3.  Frankness; — 4.  Fidelity. 

IV.  The  effect  of  it. — {Johnson,  Rev.  Dr.  Herrick.) 


2.     The  Executive  Session, — vss.  15-18. 

But  something  must  be  done.  So  the  Council  sent  the  prisoners 
out  for  a  time,  till  they  should  determine  what  course  to  pursue. 
They  find  themselves  confronting  three  troublesome  problems, 
viz. — (i)  The  undeniable  fact  of  the  miracle.  This  was  known  to 
everybody  in  the  city.  The  man  was  over  forty  years  of  age 
on  whom  it  had  been  wrought.  He  had  been  a  cripple  from 
his  birth;  and,  sitting  so  long  at  the  Beautiful  Gate,  had  become 
one  of  the  most  widely  known  persons  in  all  Jerusalem.  And  now 
he  is  seen  to  be  perfectly  and  suddenly  whole.  This  fact  is  known 
to  every  one ;  and  it  is  impossible  for  them  to  call  it  in  question ; — 
(2)  It  is  equally  impossible  for  them  to  punish  the  disobedience 
of  Peter  and  John,  because  of  the  high  repute  in  which  they  were 
held  by  the  people; — (3)  Yet  it  is  imperative  that  they  do  some- 
thing to  reassert  their  waning  authority. 

And  this  was  their  conclusion! — "That  it  spread  no  further 
among  the  people,  let  us  threaten  them,  that  they  speak  henceforth 
to  no  man  in  this  name."  It  was  certainly  a  "lame  and  impotent 
conclusion!"  but  what  more  could  they  do? 

So,  they  recalled  the  apostles,  and  with  dire  threatenings  com- 
manded them  not  to  speak  to  any  one,  or  teach  and  preach  any 
more  at  all  in  the  name  of  Jesus. 

Vss.  14-18.    Searing  the  Conscience. 

I.    The  rejection  of  light. 
11.    Vain  opposition  to  the  truth  of  God. 
III.    Futile  efforts  to  hinder  the  work  of  the  Lord. 

59 


IV:i9-2o]    THE   TESTIMONY   OF   THE   WITNESSES 
3.    The  Answer  of  the  Apostles, — vss.  19-20. 

This  answering  testimony  of  Peter  and  John  is  quite  notable. 
Two  things,  they  plainly  tell  the  Sanhedrin,  must  forever  prevent 
them  from  complying  with  this  command,  viz. —  (i)  God's  com- 
mand, under  which  they  were  acting,  must  supersede  any  contrary 
human  authority; — (2)  Their  function  as  witnesses  bound  them 
to  the  constant  delivery  of  their  testimony.  "We  cannot  but  speak 
the  things  we  saw  and  heard."  "We  speak  that  which  we  know, 
and  bear  witness  of  that  which  we  have  seen."  Thus  their  parting 
word  to  the  Council  was  an  indirect  but  easily  understood  and 
solemn  asseveration  of  the  resurrection  of  Jesus  Christ  from  the 
dead. 


Verses  19-20.    The  work  of  the  Gospel  admits  of  no  evasion  or  com- 
promise.    Everything  else  must  bow  before  its  claims. 


4.     The  Dismissal, — vss.  21-22. 

The  cripple  of  the  gate  stood  with  the  two  apostles.  Appar- 
ently he  had  shared  their  night  behind  the  bars;  and  now  with 
them  goes  forth  to  their  reluctantly  accorded  freedom. 

Searing  their  consciences,  and  stifling  conviction,  the  rulers 
sent  them  forth  without  reply, — these  faithful  witnesses,  with 
renewed  and  emphatic,  but  futile,  threatenings  against  the 
continuance  of  their  work. 


Verse  22.    The  case   of  an   old  sinner   is   not  hopeless.       Late-coming 
mercy  is  oftentimes  abounding  mercy. 


Vs.  22.    Lessons  from  the  Lame  Beggar's  Case. 

L  The  unsatisfying  nature  of  all  your  past  experience. 

II.  The  unexpected  blessing,  just  now  it  may  be,  in  store  for  you. 

III.  The  condition  on  which  this  blessing  may  become  yours. 

IV.  The  increasing  improbabilities  of  your  ever  securing  it. 

60 


WITNESSES    IN   JERUSALEM  [IV 123 

Sub-section  5. — The   United  Prayer, — 4:23-31. 

23  And  being  let  go,  they  came  to  their  own  company,  and  reported  all 
that  the  chief  priests  and  the  elders  had  said  unto  them.  24  And  they,  when 
they  heard  it,  lifted  up  their  voice  to  God  with  one  accord,  and  said,  O  Lord, 
Thou  didst  make  the  heaven  and  the  earth  and  the  sea,  and  all  that  in  them 
is:  25  who  by  the  Holy  Spirit,  by  the  mouth  of  our  father,  David  Thy 
servant,  didst  say, 

Why  did  the  Gentiles  rage. 
And  the  peoples  imagine  vain  things? 
26  The  kings  of  the  earth  set  themselves  in  array, 
Against  the  Lord,  and  against  his  Anointed: 

27  for  of  a  truth  in  this  city  against  Thy  holy  Servant  Jesus,  whom  Thou 
didst  anoint,  both  Herod  and  Pontius  Pilate,  with  the  Gentiles  and  the 
peoples  of  Israel,  were  gathered  together,  28  to  do  whatsoever  Thy  hand 
and  Thy  counsel  foreordained  to  come  to  pass.  29  And  now.  Lord,  look 
upon  their  threatenings :  and  grant  unto  Thy  servants  to  speak  Thy  word 
with  all  boldness,  30  while  Thou  stretchest  forth  Thy  hand  to  heal;  and 
that  signs  and  wonders  may  be  done  through  the  name  of  Thy  holy  Servant 
Jesus.  31  And  when  they  had  prayed,  the  place  was  shaken  wherein  they 
were  gathered  together;  and  they  were  all  filled  with  the  Holy  Spirit,  and 
they  spake  the  word  of  God  with  boldness. 


I.     The  Report  to  their  Own, — vs.  23.     2.   The  United  Prayer, — vss.  24-30. 
3.  The  Heavenly  Answer, — vs.  31. 


I.     The  Report  to  Their  Own, — vs.  2^. 

The  message  carried  to  "their  own"  by  Peter  and  John  had 
reference  to  what  the  rulers  had  said  to  them,  and  the  command 
they  had  laid  upon  them.  Modestly  they  seem  to  have  said  nothing 
of  their  own  brave  and  fitting  reply, — if  indeed  it  be  not  Luke,  who, 
having  once  recorded  it,  thinks  it  unnecessary  to  mention  it  again. 

The  report  led  them  to  prayer.  Happy  they  who  are  so  moved 
by  any  and  all  of  life's  perplexities ! 


Verse  23.  Reporting  to  "their  own"  brought  them  tidings  of  their  first 
conflict  with  their  rulers.  Many  others  are  to  follow,  the  issue  of  which  only 
their  Lord  and  Master  foreknew. 

61 


IV:  24-30]    THE   TESTIMONY   OF   THE   WITNESSES 

Vs.  23.    Company. 

I.    Every  man  has  his  company. 
II.     Sometimes    men    are    restrained    from    keeping    the    company    of   their 

friends. 
III.    When  these  restrictions  are  removed  men   return   to  the  company  of 
their  choice. — {Taylor,  Rev.  Dr.  William  M.) 


2.    The  United  Prayer, — vss.  24-jo. 

The  manner  of  this  prayer  is  noteworthy;  viz. —  (i)  They  have 
but  one  mind; — (2)  They  come  to  God  as  universal  Sovereign, 
turning  thus  from  all  human  authority  to  the  Divine; — (3)  They 
recall  the  Messianic  word  in  Psalm  2:1-2,  and  find  in  it  support 
for  their  faith  and  reasons  for  praise. 

They  recognize  the  opposition  of  their  rulers  as  something 
foreseen  and  foretold.  The  enmity  of  Herod  and  Pilate,  and  the 
Sanhedrin,  was  only  carrying  out  the  Divine  Plan.  Therefore 
they  are  not  discouraged,  and  have  no  thought  of  giving  up  the 
struggle.  But  they  are  not  blind  to  the  fact  that  a  serious  conflict  is 
impending. 

Therefore  they  ask  for  two  things; — (i)  That  on  their  part 
they  may  have  great  boldness  in  giving  their  testimony;  and 
(2)  That  on  His  part  God  would  grant  healing  power  with  signs 
and  wonders  in  the  name  of  His  holy  Servant  Jesus,  in  confirma- 
tion of  their  great  commission. 


Verse  24.  The  Power  above  and  the  powers  beneath. — Vss.  25-26. 
Quoting  to  the  Lord  the  words  of  the  Holy  Spirit  is  a  mighty  method  of 
prayer. — Vs.  28.  It  is  a  great  comfort  to  know  that  even  wicked  men  are 
fulfilHng  the  counsels  of  God. — Vs.  29.  The  blessed  work  cannot  stop  be- 
cause men  oppose  it, — "The  story  must  be  told." 

Vs.  30.    The  Holy  Child  Jesus. 

I.    The  real  humanity  of  our  Lord  Jesus  Christ. 
II.     That  humanity  as  here  described. 
III.    The  glory  of  His  Humanity. — (Spurgeon.) 

62 


WITNESSES   IN   JERUSALEM  [IV:  31 

3.    The  Heavenly  Answer, — vs.  51. 

The  place  was  mightily  shaken  wherein  they  were  gathered 
together  for  this  united  prayer.  It  was  a  new  experience,  and  a 
mighty  encouragement  to  that  praying  company,  that  their  prayers 
were  heard  by  a  God  powerful  enough  to  shake  the  frame-work  of 
the  world. 

They  were  all  filled  anew  with  the  Holy  Spirit,  and  were 
enabled  to  speak  the  Word  of  God  with  all  boldness.  How  puny 
and  insignificant  must  have  seemed  all  the  oppositions  of  mortal 
men  in  the  face  of  the  omnipotent  resources  upon  which  they  were 
encouraged  to  draw!  The  boldness  of  the  witnesses  was  due  to 
the  shaking  world,  and  the  infilling  of  the  Holy  Spirit. 

Vss.  18-31.    Christian  Courage. 

I.    The  test  of  the  apostles'  courage. 

II.  The  manifestation  of  that  courage. 

III.    The  source  of  their  courage. —  (Boynton,  Rev.  G.  M.) 

Vss.  31-32.    The  Benefit  of  United  Prayer. 

I.    The  prayer  they  offered.  II.    The  answer  they  received. 

Simeon  {Hone  Homileticce). 

Vs.  32.    A  Multitude  in  Harmony. 

I.  A  multitude  believing  the  Gospel  of  Christ. 

II.  A  multitude  living  in  the  constant  exercise  of  prayer. 

III.  A  multitude  filled  with  the  Holy  Spirit. 

IV.  A  multitude  inspired  with  mutual  love  and  concern  in  a  time  of  com- 

mon danger  and  need. 
V.     A  multitude  in  harmony  as  the  result  of  all  this. 

(Wagstaff,  Rev.  F.) 

Section  3. — The  Testimony  of  True  and  False  Witnesses, — 4:32 5:16. 

Sub-section  i. — The  Self-sacrificing  Believers, — 4:32-37. 

32  And  the  multitude  of  them  that  believed  were  of  one  heart  and  soul : 
and  not  one  of  them  said  that  aught  of  the  things  which  he  possessed  was 
his  own;  but  they  had  all  things  common.  33  And  with  great  power  gave 
the  apostles  their  witness  of  the  resurrection  of  the  Lord  Jesus:  and  great 
grace  was  upon  them  all.  34  For  neither  was  there  among  them  any  that 
lacked:  for  as  many  as  were  possessors  of  lands  or  houses  sold  them,  and 
brought  the  prices  of  the  things   that  were  sold,    35  and  laid  them  at  the 

63 


IV:  33]    THE   TESTIMONY   OF   THE   WITNESSES 

apostles'  feet:  and  distribution  was  made  unto  each,  according  as  any  one 
had  need. 

36  And  Joseph,  who  by  the  apostles  was  surnamed  Barnabas  (which  is, 
being  interpreted,  Son  of  Exhortation),  a  Levite,  a  man  of  Cyprus  by  race, 
2,7  having  a  field,  sold  it,  and  brought  the  money  and  laid  it  at  the  apostles' 
feet. 


I.  The  powerful  testimony  of  the  apostles, — vs.  33.  2.  The  effect  of  their 
preaching, — vss.  32-33.  3.  The  communism  of  the  brethren, — vss.  32  and 
34.    4.  Barnabas, — vss.  36^37. 


I.    The  powerful  testimony  of  the  apostles, — vs.  jj. 

This  testimony  was  not  merely  telling  the  story  of  the  resur- 
rection of  Jesus.  No  special  "power"  would  have  been  necessary 
for  doing  this,  and  only  this.  It  was  manifestly  such  a  proclama- 
tion of  the  resurrection  and  enthronement  of  Jesus  of  Nazareth  at 
the  right  hand  of  the  Father  as  made  all  earthly  concernments 
seem  comparatively  trivial.  It  was  a  preaching  that  put  supreme 
emphasis  upon  spiritual  and  eternal  things. 


Verse  22-  The  position  of  these  words  indicates  that  the  love,  unity,  and 
self-sacrifice,  even  to  the  parting  with  worldly  goods  and  possessions,  grew 
out  of  the  preaching  of  the  resurrection  of  Christ.  Why?  What  was  there 
in  this  teaching  likely  to  produce  this  result?  Was  it  not  the  all-dominating 
influence  of  spiritual  things,  growing  out  of  a  profound  realization  that  their 
Lord,  so  lately  among  them  their  companion,  teacher,  guide,  and  friend,  was 
indeed  the  risen  and  exalted  Saviour,  Son  of  God? 

Vs.  23-    Consequences  of  the  Resurrection. 

I.    If  Christ  rose.  His   Supreme  Deity  is  an  eternal  verity. 
II.    If  He  rose,  there  can  be  no  controversy  about  the  reality  and  sufficiency 
of  His  atoning  sacrifice. 

III.  If  he  rose,  we  have  a  Divine  Seal  to  the  truth  and  value  of  the  Old 

Testament. 

IV.  If  He  rose,  the  rewards  and  retributions  of  the  future  life  are  an  awful 

certainty. 

64 


WITNESSES    IN   JERUSALEM         [IV:  32-33 

2.    The  effect  of  their  preaching, — vss.  32-jj. 

Great  grace  was  given  to  all  the  disciples.  Under  the  circum- 
stances these  words  evidently  mean  that  their  progress  in  holy 
living  and  the  triumph  of  gracious  principles  in  their  hearts  became 
more  and  more  manifest.  This  reign  of  grace  among  them  and 
over  them  showed  itself  in  the  spirit  of  love  and  concord  which 
pervaded  the  entire  body  of  believers.  They  were  of  "one  heart 
and  one  mind." 

Vs.  33.    The  Happy  State  of  the  Primitive  Church. 

I.  Great  Grace  appeared  in  their  united  supplications. 

II.  Also  in  their  steadfast  adherence  to  the  apostles'  doctrine. 

III.  Also  in  a  constant  adherence  to  the  worship  and  service  of  God. 

IV.  Also  in  their  great  love  one  to  another. 
V.  Also  in  their  fullness  of  holy  joy. 

VI.    Also  in  their  spirit  and  deportment  before  the  world. 

{The  Preacher.) 

Vs.  33.    The  Witnesses'  Testimony. 

I.    Their  testimony  was  with  "great  power"  by  reason  of  the  great  num- 
ber bearing  witness. 
II.    Also  by  reason  of  their  well-known  character. 

III.  Also  in  that  there  were  among  them  consistence,  boldness,  and  corre- 

spondent behavior. 

IV.  Also  in  that  they  brought  to  their  support  the  types  and  statutes  or- 

dained of  God  of  this  great  thing  to  come. 
V.     Also   in   that   it   left   His   adversaries    destitute   of   any   satisfaction   or 
reasonable  replication. 
VI.     Also  in  that  it  was  accompanied  with  the  confirmation  and  blessing  of 
God,  and  produced  great  and  extensive  conviction. 

{Bishop  Dehon.) 


3.    The  communism  of  the  brethren, — vss.  32  and  34. 

We  had  a  glimpse  of  this  subject  in  the  second  chapter.  It  is 
now  time,  and  this  is  the  place,  to  consider  it  more  at  length. 
No  adequate  consideration  can  be  given  to  it,  without  reference  to 
other  passages  of  Scripture,  in  connection  with  this  episode  in  the 
development  of  the  Church.  They  are  such  as  these,  which  the 
reader  is  requested  to  search  out  and  ponder,  viz. — Acts  2 :44-45, — 

65 


IV:  32,  34]   THE   TESTIMONY   OF   THE   WITNESSES 

5:4, — 6:1, — I  Tim.,  5:8, — 6:6-10,  and  6:17-18.  From  the  passage 
before  us,  illuminated  by  these  Scriptures,  the  following  points 
are  clear,  viz. —  (i)  The  distribution  of  worldly  goods  was  the 
result  of  the  prevalence  of  a  spirit  of  universal  love  and  concord 
among  believers; — (2)  It  was  a  temporary  expedient  to  meet  an 
extraordinary  and  urgent,  but  probably  not  long-continued,  neces- 
sity;— (3)  The  personal  right  to  property  was  distinctly  recognized, 
as  we  shall  soon  see  more  definitely;  and  the  evidence  is  not  clear 
that  all  believers  cast  all  their  resources  into  the  common  treasury. 
Mary,  the  mother  of  John  Mark,  e.  g.,  had  a  house  of  her  own  in 
Jerusalem  (12:12);  so  Philip  the  evangelist  had  his,  at  a  later 
period,  in  Caesarea  (21:8),  and  Mnason  of  Cyprus  seems  to  have 
had  one  in  Jerusalem,  for  with  him  Paul  and  his  companions  were 
to  lodge  on  their  final  return  to  the  Holy  City  (21  :i6) ; — (4)  Dis- 
tribution was  made,  as  would  seem,  not  to  every  member  of  the 
believing  brotherhood,  but  only  to  such  of  them  as  were  in  need ; — 
(5)  The  duty  of  the  Church  to  care  for  the  poor  of  her  member- 
ship was  thus  made  perfectly  clear; — (6)  The  Diaconate  or  deacon- 
ship  was  instituted  for  this  very  purpose. 

The  lessons  of  this  episode  among  primitive  believers  for  the 
modern  Church  are  equally  plain,  viz. —  (i)  Christian  people  ought 
not  to  need  to  join  mutual  benefit  orders  and  benevolent  associa- 
tions, made  up  indiscriminately  of  believers  and  unbelievers,  to 
get  help  in  the  day  of  their  distresses.  They  ought  to  be  able  to 
find  that  help  in  the  loving  company  of  their  fellow-believers ; — 
(2)  That  such  provision  may  lead  many  to  join  the  Church  merely 
for  "the  loaves  and  the  fishes"  is  doubtless  true ;  and  extraordinary 
safeguards  must  ever  be  provided  against  such  a  hypocritical  abuse 
of  the  Church's  liberality,  nevertheless  the  obligation  resting  upon 
the  household  of  faith  to  care  for  "her  own"  is  imperative ; — 
(3) — Distribution  must  be  governed  now,  as  in  earlier  times,  by 
one  consideration  alone, — the  being  in  need; — (4)  "If  a  man  will 
not  work,  neither  shall  he  eat"; — (5)  If  he  works,  he  should  have 
the  due  reward  of  his  toil. 


Verse  32.  "The  things  that  he  possessed"  seems  to  recognize  personal 
rights  in  property. — Vss.  34-35.  "As  many  as  were  possessors,  etc.,"  are 
words  to  be  explained  in  the  light  of  other  Scriptures,  as  e.  g.  12:12. 

66 


WITNESSES    IN    JERUSALEM  [IV:  36-37 

4.    Barnabas, — vss.  36-3/. 

His  nativity: — he  was  born  in  Cyprus.  He  was  one  of  the 
Jews  of  the  dispersion. 

His  name : — The  apostles  called  him  a  "Son  of  exhortation," — 
or,  as  the  Authorized  Version  reads  it,  a  "Son  of  consolation."  It 
is  not  an  easy  word  to  translate  by  a  single  English  term.  It  was 
given  him  probably  because  he  had  that  gift  of  public  speech  which 
had  in  it  an  unusually  large  element  of  both  strength  and  comfort. 

His  conduct  in  this  emergency  is  notable.  His  course  is  men- 
tioned perhaps  as  a  single  illustration  of  what  may  have  been  quite 
common,  and  possibly  to  set  forth  his  self-devotion  in  contrast 
with  the  self-seeking  of  Ananias  and  Sapphira.  There  are  two 
suggestive  reasons  why  his  case  is  probably  specified,  viz. —  (i)  He 
was  himself  a  sojourner  in  Jerusalem, — a  Cypriote  by  birth, — and 
in  a  position  therefore  to  sympathize  with  those  who  had  been 
detained  in  the  city  by  the  wonderful  events  of  the  new  era,  and 
who  by  this  unexpected  stay  were  stranded,  their  resources  being 
exhausted; — (2)  He,  perhaps  first  of  all,  sold  his  land  to  help  his 
brethren.  Luke  does  not  tell  us  where  the  land  was;  and  it  is  of 
no  consequence  for  us  to  know  whether  it  was  in  Jerusalem  or 
Cyprus.  To  a  Jew  of  the  earlier  day  the  selling  of  his  land  would 
have  been  the  last  supreme  act  of  self-sacrificing  devotion.  Peter 
Bayne,  in  "The  Days  of  Jezebel,"  has  pictured,  in  the  words  of 
Naboth,  the  attachment  of  the  people  to  their  divinely  allotted 
inheritance : — 

"This  is  the  cause  why  none  may  sell  his  land; — 
Our  Lord  is  gracious  and  compassionate; 
His  justice,  from  its  equal  wings  outspread 
In  blessings  o'er  the  land,  sheds  dews  of  love ; 
And  He  would  have  us  nestle  to  our  homes, 
And  hold  them  as  our  special  gift  from  Him; 
So  that  while,  gliding  by  our  pleasant  hills, 
The  quiet  waters  linger  in  our  vales, 
While  breaks  the  gleam  of  many  flowers, 
In  dazzling  sheen,  beneath  the  sky  of  spring. 
While  lilies  blow,  while  olives  bear  their  fruit, 
While  vine-leaves  cling  about  the  cottage  porch. 
Their  voices  shall  be  ever  in  our  ears, 
As  of  a  thousand  angel-witnesses, 
In  delicate  acclaim,  reminding  us 

67 


IV:  36-37]    THE    TESTIMONY    OF    THE   WITNESSES 

Of  our  dear  father's  kindness.     It  may  be 

That  other  lands  bear  statelier  crowns  of  palm, 

More  wealth  of  yellow  corn,  and  lordlier  bloom 

Of  flowers  resplendent;  but  could  any  be 

So  sweet  to  us,  so  moving  to  our  hearts, 

So  musical  with  tenderest  memories. 

As  the  dear  land  that  we  have  ahvaj^s  known ; 

The  fig-tree  up  to  which  our  mothers  held 

Our  little  hands,  when  we  were  in  their  arms? 

The  very  vine  from  which,  with  trembling  joy, 

We  culled  a  cluster  ere  we  went,  at  eve. 

To  see  the  maiden  of  our  earliest  love? 

Ah,  no !     Our  Father  knoweth  that  no  place 

Can  tell  so  much  of  Him  as  home." — (Act  IV,  Scene  2.) 

Something  of  this  old  spirit  doubtless  still  lingered  in  apostolic 
days.  But  Barnabas,  preeminent  in  self-sacrifice,  was  ready  to 
lead  his  brethren  even  in  this  supreme  devotion,  to  meet  the  sudden 
and  unlooked-for  emergency.  He  was  every  way  worthy  to  be 
singled  out  among  those  who  made  such  a  sacrifice  of  their  most 
precious  things  for  the  common  good. 


Vss.  2i^--2>7-    Great-minded  Barnabas. 

His  relations 
I.     To  his  brethren  in  the  communal  system, — 4:36-37. 
II.     To  the  new  and  wonderful  developments  at  Antioch, — 11:23-24. 
III.     To  the  apostle  Paul, — 9:27  and  11:25. 


Sub-section  2. — The  Self-seeking  Hypocrites, — 5:1-11. 

I  But  a  certain  man  named  Ananias,  with  Sapphira,  his  wife,  sold  a  pos- 
session, 2  and  kept  back  part  of  the  price,  his  wife  also  being  privy  to  it,  and 
brought  a  certain  part,  and  laid  it  at  the  apostles'  feet.  3  But  Peter  said, 
Ananias,  why  hath  Satan  filled  thy  heart  to  lie  to  the  Holy  Spirit,  and  to 
keep  back  part  of  the  price  of  the  land?  While  it  remained,  did  it  not 
remain  thine  own?  and  after  it  was  sold,  was  it  not  in  thy  power? 
How  is  it  that  thou  hast  conceived  this  thing  in  thy  heart?  Thou 
hast  not  lied  unto  men,  but  unto  God.  5  And  Ananias  hearing  these  words 
fell  down  and  gave  up  the  ghost :  and  great  fear  came  upon  all  that  heard  it. 
6  And  the  young  men  arose  and  wrapped  him  round,  and  carried  him  out  and 
buried  him. 

68 


WITNESSES    IN   JERUSALEM  [V:i-3 

7  And  it  was  about  the  space  of  three  hours  after,  when  his  wife,  not 
knowing  what  was  done,  came  in,  8  and  Peter  answered  unto  her,  Tell  me 
whether  ye  sold  the  land  for  so  much.  And  she  answered,  Yea,  for  so  much. 
9  But  Peter  said  unto  her.  How  is  it  that  ye  have  agreed  together  to  try 
the  Spirit  of  the  Lord?  behold  the  feet  of  them  that  have  buried  thy  hus- 
band are  at  the  door,  and  they  shall  carry  thee  out.  lo  And  she  fell  down  im- 
mediately at  his  feet,  and  gave  up  the  ghost;  and  the  young  men  came  in 
and  found  her  dead,  and  they  carried  her  out  and  buried  her  by  her  husband. 
II  And  great  fear  came  upon  the  whole  Church,  and  upon  all  that  heard 
these  things. 


I.  The  sin  of  these  hypocrites, — vss.  1-3.  2.  The  explanation  of  their  sin. 
3.  The  exposure  of  their  sin, — vss.  4-g.  4.  The  punishment  of  their  sin, 
— vss.  5  and  9. 


I.     The  sin  of  these  hypocrites, — vss.  i-j. 

It  was  an  aggravated  case  of  lying,  under  circumstances  that 
made  it  particularly  heinous  in  the  sight  of  God. 

It  was  lying,  not  to  men,  but  to  God, — against  the  Holy  Spirit, 
who  is  the  Spirit  of  truth.  This  distribution  of  worldly  goods  was 
made  under  the  direct  influence  of  the  Spirit  of  God.  To  seek  to 
circumvent  the  arrangement,  while  professing  to  carry  it  out,  was 
deliberate  and  shameful  lying  to  the  Holy  Spirit. 

It  was  also  a  sin  against  the  testimony  of  the  witnesses. 
Through  that  powerful  testimony  the  disciples  had  been  led  to 
this  extraordinary  manifestation  of  practical  Christian  love. 

Vss.  i-io.    The  Vice  of  Speech. 

I.  Agricultural   falsehoods. 

II.  Commercial  lies. 

III.  Social  lies. 

IV.  Ecclesiastical  lies. —  (Talmage,  Rev.  Dr.  T.  DeWitt.) 

Vss.   i-ii.    Ananias  and  Sapphira. 

I.  The  character  of  their  sin. 

II.  The  origin  of  it. 

III.  The  discovery  of  it, 

IV.  The  punishment  of  it. —  (Atzuood,  Rev.  E.  S.) 

69 


V:i-9]    THE   TESTIMONY   OF   THE   WITNESSES 
Vss.  i-ii.    Ananias  and  Sapphira. 
I.  The  Scene.      II.  The  Sin.      III.  The  Motive.      IV.  The  Punishment. 

Vs.  2.    Withholding  a  Part. 

I.     It  was  a  purely  vokintary  service. 
II.     Theirs  was  a  lie  amidst  abounding  mercies. 
III.     Compare  Ananias  with  Achan. 


2.     The  explanation  of  their  sin. 

All  sin  is  folly,  and  oftentimes  inexplicable.  But  sometimes  it 
is  possible  for  us  to  trace  the  probable  causes  of  transgression. 
It  is  so  here.  Their  sin  was  due  (i)  To  an  inordinate  love  of 
praise,  and  the  desire  to  be  thought  well  of  by  others; — (2)  To  an 
inordinate  love  of  money  and  material  possessions;  and  (3)  To 
the  absence  of  an  all-conquering  and  self-forgetting  love  of  the 
brotherhood  of  believers. 

There  was  but  one  way  in  which  they  could  gratify  the  first 
without  sacrificing  the  second, — that  was  by  a  course  of  agreed 
hypocrisy.  All  hypocrisy  has  in  it  an  element  of  premeditation. 
No  one  becomes  a  hypocrite  suddenly,  and,  so  to  speak,  thought- 
lessly.   One  must  contrive  and  plan,  if  one  would  be  a  hypocrite. 

In  the  case  of  Ananias  and  Sapphira  there  was  the  additional 
element  of  conspiracy.  They  two  had  evidently  talked  the  matter 
over,  planned  it  out,  and  agreed  together  upon  a  course,  by  which, 
as  they  supposed,  they  would  be  able  to  keep  at  least  a  part  of  their 
possessions,  and  at  the  same  time  secure  the  good  opinion  of  the 
Church  and  its  leaders,  as  truly  as  Barnabas, — of  whose  good 
repute  among  the  brethren  they  may  have  been  somewhat  envious. 


3.     The  exposure  of  their  sin, — vss.  4-p. 

It  is  hardly  necessary  to  suppose  that  Peter  had  received  any 
divine  intimation  of  what  Ananias  and  Sapphira  were  doing.  It 
is  not  easy  for  even  one  person,  planning  to  do  wrong,  to  conceal 
his  purpose.    But  for  two  to  enter  upon  an  agreed  course  of  wicked- 

70 


WITNESSES    IN   JERUSALEM  [V:i-9 

ness  is  much  more  difficult;  and  it  is  almost  impossible  for  them 
to  cover  their  tracks.  It  was  probably  so  here.  Peter  had,  as 
seems  likely,  observed  something  in  their  manner,  which  led  him 
to  suspect  that  they  were  acting  crookedly. 

He  takes  therefore  a  favorable  opportunity  to  examine  them 
separately.  Yet  he  asks  them  no  question  which  an  honest  person 
would  have  any  difficulty  in  answering.  But  in  the  asking  he 
brings  into  the  light  the  enormity  of  their  sin.  The  land  had  been 
their  own.  Their  right  and  title  to  it  could  not  have  been  called 
in  question.  They  had  a  perfect  right  to  sell  it  if  they  wished ;  but 
they  were  not  compelled  to  do  so.  There  was  no  compulsion  what- 
soever in  this  community  of  goods.  And  when  the  land  had 
been  sold,  the  money, — price  of  the  same, — was  still  theirs  of 
absolute  right.  It  was  their  right  also  to  bring  only  a  part  to  the 
common  treasury,  and  to  retain  the  remainder  for  their  own 
private  use.  They  were  under  no  obligation,  but  that  of  love,  to 
bring  all  of  it.  But  they  had  brought  only  a  part,  wishing  it  to  be 
thought  the  whole.  They  had  agreed  together  to  do  this.  Their 
sin  was  no  sudden  and  desperate  clinging  to  a  vanishing  treasure, 
but  a  planned  and  deliberate  counting  out  so  much  for  the  common 
fund,  and  so  much  for  themselves,  meaning  all  the  time  to  give 
the  impression  that  they  were  giving  up  all  they  had  in  the  world, 
and  hoping,  as  it  would  seem,  to  be  esteemed  self-sacrificingly 
liberal,  and  to  be  exalted  by  the  Church  to  the  high  plane  occupied 
by  Barnabas  and  others,  as  those  who  had  given  up  even  their 
homes  for  the  common  weal.  So  they  came  to  God  with  a 
lie  in  their  right  hand.  They  had  sold  themselves  to  work  this 
wickedness. 


4.    The  punishment  of  their  sin, — vss.  5  and  p. 

This  punishment  was  condign,  immediate  and  terrible.  If  we 
are  disposed  to  think  this  punishment  unduly  severe,  a  number  of 
considerations  may  lead  us  to  revise  our  judgment. 

For  one  thing,  their  sin  was  the  flaunting  of  a  lie  in  the  very 
face  of  the  Almighty  God  of  truth.  It  was  Hke  the  sin  of  Nadab 
and  Abihu,  with  their  strange  fire  on  the  altar,  without  their  prob- 
able excuse  of  drunkenness. 

71 


V:  12-13]    THE   TESTIMONY   OF   THE   WITNESSES 

For  another  thing,  their  sin  was,  in  a  special  and  flagrant 
degree,  dishonoring  to  the  Holy  Spirit  of  purity  and  truth. 

And,  once  more,  the  contagion  of  avarice  had  a  specially  favor- 
able field  in  this  communal  system ;  and  it  was  imperative  to  rebuke, 
with  unrelenting  sternness,  the  first  manifestation  of  it  among  the 
brotherhood  of  believers. 

So  these  lying  hypocrites  were  suddenly  cut  off.  And  great 
fear  came  upon  the  whole  Church,  and  upon  all  who  heard  these 
things. 

Sub-section  3. — Works  of  Mercy  and  Healing, — 3:12-16. 

12  And  by  the  hands  of  the  apostles  were  many  signs  and  wonders 
wrought  among  the  people ;  and  they  were  all  with  one  accord  in  Solomon's 
Porch.  13  But  of  the  rest  durst  no  man  join  himself  to  them:  howbeit  the 
people  magnified  them ;  14  and  believers  were  the  more  added  to  the  Lord, 
multitudes  of  both  men  and  women;  15  insomuch  that  they  even  carried  out 
the  sick  into  the  streets,  and  laid  them  on  beds  and  couches,  that,  as  Peter 
came  by,  at  least  his  shadow  might  overshadow  some  one  of  them.  16  And 
there  also  came  together  the  multitude  from  the  cities  round  about  Jerusa- 
lem, bringing  sick  folk,  and  them  that  were  vexed  with  unclean  spirits :  and 
they  were  healed  every  one. 


I.     The  public  assemblies  of  believers, — vss.  12-13.  2.  The  extraordinary  mir- 
acles,— vss.  12-1$.    3.  The  great  growth  of  the  Church, — vs.  14. 


I.     The  public  assemblies  of  believers, — vss.  12-1^. 

The  place  of  meeting  was  in  Solomon's  Porch,  They  needed 
it  to  accommodate  their  increasing  numbers.  It  was  to  many  of 
them  doubtless  a  place  hallowed  by  sweet  memories  of  Peter's 
powerful  and  tender  sermon  on  the  occasion  of  the  healing  of 
the  cripple  of  the  gate. 

These  assemblies  were  characterized  by  an  unusual  solemnity. 
Since  the  judgment  and  destruction  of  the  hypocrites  they  must 
have  realized,  as  never  before,  that  they  were  in  the  presence  of 
the  heart-searching  God. 

These  public  assemblies  were  marked  also  by  the  pervading 
influences  of  a  holy  love  and  sweet  concord. 

72 


WITNESSES    IN   JERUSALEM  [V:  12-15 

2.     The  extraordinary  miracles, — vss.  12-15. 

An  unusual  number  of  signs  and  wonders  were  wrought  at  this 
time  by  the  apostles ;  and  they  were  all  works  of  healing.  The 
prayer  of  the  disciples  (4:30)  had  been  answered  in  a  remarkable 
way.  And  people  thronged  the  city  from  the  regions  round  about, 
to  share  in  the  blessings  sent  down  from  the  Great  Physician. 

Many  of  these  miracles  were  wrought  in  peculiar  and  strange 
methods.  When  God  wishes,  He  can  make  Peter's  shadow,  and 
handkerchiefs  and  aprons  from  Paul's  body  (19:12),  alike  effec- 
tive channels  of  healing  power. 

They  were  wrought  no  doubt,  as  was  the  miracle  at  the  Beauti- 
ful Gate  of  the  temple,  in  the  name  of  Jesus  of  Nazareth;  and  so 
were  irrefutable  evidences  of  the  resurrection  of  our  Lord,  and  of 
His  enthronement  at  the  right  hand  of  Sovereign  Power  on  High ! 


Verse  15.  The  avenues  to  superstition  are  always  open.  To  many- 
Peter's  shadow  might  easily  become  more  interesting  than  Peter's  message. 
On  the  other  hand,  in  seasons  of  religious  interest,  the  Holy  Spirit  may  use 
the  most  trivial  thing  to  awaken  men.  "That  man  preaches  the  Gospel  in 
the  way  he  crosses  the  street,"  was  said  of  a  faithful  minister.  The  appear- 
ance of  evangelists  in  a  thoroughfare,  during  a  protracted  meeting,  has  been 
known  to  awaken  conviction  among  careless  onlookers. — Vs.  16.  Note  the 
compassion  and  condescending  mercy  of  the  risen  Christ.  The  prophecy  was 
still  fulfilled, — "Himself  took  our  infirmities  and  bare  our  diseases."  Through 
bodily  healing  life  from  the  dead  came  to  many  souls. 

Vs.  15.    Our  Uncokscious  Influence. 

I.    Every  one  exerts  an  unconscious  influence. 
II.     Our  unconscious  influence  is  the  most  important  and  mighty  that  we 
exert. 

III.  For  our  unconscious  influence  we  are  most  solemnly  responsible. 

IV.  We  may  all   cast  healing   shadows,   if  we   will. —  {The   Treasury.") 


3.     The  great  growth  of  the  Church, — vs.  14. 

In  the  atmosphere  of  love  and  harmony,  in  which  the  brethren 
lived,  the  Divine  Spirit  found  a  congenial  sphere  for  His  gracious 
work;  and  a  great  multitude  of  both  men  and  women  came  to 
believe,  and  identified  themselves  with  the  household  of  faith. 

7Z 


V:  17-42]    THE   TESTIMONY   OF   THE   WITNESSES 

The  people  generally  magnified  the  company  of  believers;  while 
unbelievers  stood  in  awe  of  them,  and  durst  not  join  themselves 
to  them. 


Section  4. — The  Testimony  of  the  Prisoners, — 5:17-42. 

17  But  the  high  priest  rose  up,  and  all  they  that  were  with  him  (which 
is  the  sect  of  the  Sadducees).  and  they  were  filled  with  jealousy,  18  and  laid 
hands  on  the  apostles,  and  put  them  in  public  ward.  19  But  an  angel  of  the 
Lord  by  night  opened  the  prison  doors,  and  brought  them  out,  and  said,  20 
Go  ye,  and  stand  and  speak  in  the  temple  to  the  people  all  the  words  of  this 
life.  21  And  when  they  heard  this,  they  entered  into  the  temple  about  day- 
break, and  taught.  But  the  high  priest  came,  and  they  that  were  with  him, 
and  called  the  council  together,  and  all  the  senate  of  the  children  of  Israel, 
and  sent  to  the  prison-house  to  have  them  brought.  22  But  the  officers  that 
came  found  them  not  in  the  prison ;  and  they  returned,  and  told,  23  saying, 
The  prison-house  we  found  shut  in  all  safety,  and  the  keepers  standing  at  the 
doors :  but  when  we  had  opened,  we  found  no  man  within.  24  Now  when 
the  captain  of  the  temple  and  the  chief  priest  heard  these  words,  they  were 
much  perplexed  concerning  them  whereunto  this  would  grow.  25  And  there 
came  one  and  told  them,  Behold,  the  men  whom  ye  put  in  prison  are  in  the 
temple  standing  and  teaching  the  people.  26  Then  went  the  captain  with 
the  officers,  and  brought  them,  but  without  violence ;  for  they  feared  the 
people,  lest  they  should  be  stoned.  27  And  when  they  had  brought  them, 
they  set  them  before  the  council.  And  the  high  priest  asked  them,  28  saying. 
We  strictly  charged  you  not  to  teach  in  this  name :  and  behold,  ye  have  filled 
Jerusalem  with  your  teaching,  and  intend  to  bring  this  man's  blood  upon  us. 
29  But  Peter  and  the  apostles  answered  and  said,  We  must  obey  God  rather 
than  men.  30  The  God  of  our  fathers  raised  up  Jesus,  whom  ye  slew,  hang- 
ing Him  on  a  tree.  31  Him  did  God  exalt  with  His  right  hand  to  be  a 
Prince  and  a  Saviour,  to  give  repentance  to  Israel,  and  remission  of  sins. 
32  And  we  are  witnesses  of  these  things;  and  so  is  the  Holy  Spirit,  whom 
God  hath  given  to  them  that  obey  Him. 

33  But  they,  when  they  heard  this,  were  cut  to  the  heart,  and  were 
minded  to  slay  them.  34  But  there  stood  up  one  in  the  council,  a  Pharisee, 
named  Gamaliel,  a  doctor  of  the  law,  had  in  honor  of  all  the  people,  and 
commanded  to  put  the  men  forth  a  little  while.  35  And  he  said  unto  them, 
Ye  men  of  Israel,  take  heed  to  yourselves  as  touching  these  men,  what  ye 
are  about  to  do.  36  For  before  these  days  rose  up  Theudas,  giving  himself 
out  to  be  somebody;  to  whom  a  number  of  men,  about  four  hundred,  joined 
themselves :  who  was  slain ;  and  all,  as  many  as  obeyed  him,  were  dispersed, 
and  came  to  nought.  37  After  this  man  rose  up  Judas  of  Galilee  in  the  days 
of  the  enrollment,  and  drew  away  some  of  the  people  after  him :  he  also 
perished;  and  all,  as  many  as  obeyed  him,  were  scattered  abroad.  38  And 
now  I  say  unto  you,  Refrain  from  these  men,  and  let  them  alone:  for  if  this 

74 


WITNESSES    IN    JERUSALEM  [V:i7-2i* 

counsel  or  this  work  be  of  men,  it  will  be  overthrown ;  39  but  if  it  is  of  God, 
ye  will  not  be  able  to  overthrow  them;  lest  haply  ye  be  found  even  to  be 
fighting  against  God. 

40  And  to  him  they  agreed;  and  when  they  had  called  the  apostles  unto 
them,  they  beat  them  and  charged  them  not  to  speak  in  the  name  of  Jesus, 
and  let  them  go.  41  They  therefore  departed  from  the  presence  of  the  coun- 
cil, rejoicing  that  they  were  counted  worthy  to  suffer  dishonor  for  the  Name. 
42  And  every  day  in  the  temple  and  at  home  they  ceased  not  to  teach  and 
to  preach  Jesus  as  the  Christ. 


I.  The  imprisonment  and  deliverance, — vss.  ly-sia.  2.  The  rearrest  and 
arraignment, — vss.  2ib-28.  3.  The  answer  of  the  prisoners, — vss.  29-32. 
4.  Gamaliel's  counsel, — vss.  33-39.     5.  The  release, — vss.  40-42. 


I.     The  imprisonment  and   deliverance, — vss.    ij-2ia. 

The  same  enemies  confront  the  witnesses  as  were  met  before 
by  Peter  and  John.  The  Sadducees,  by  virtue  of  their  behef,  or 
disbeHef,  must  needs  war  against  the  preaching  of  the  risen 
Nazarene.  They  were  filled  with  "jealousy,"  or  zeal;  and  zeal 
in  a  bad  cause  makes  an  implacable  foe. 

A  certain  measure  of  autonomy  seems  to  have  belonged  to  the 
Sanhedrin  under  the  Roman  Government.  So  the  rulers  silenced 
the  witnesses  again,  not  by  argument,  but  by.  arbitrary  power.  But 
these  rulers  confronted  more  than  the  fisher-folk  of  Galilee.  God 
was  a  factor  in  the  new  era,  with  whom  they  had  not  counted  on 
reckoning.  And  it  was  He  who  sent  His  angel  to  open  the  prison 
doors,  and  to  renew  their  commission. 

The  Temple  Courts  furnished  the  witnesses  a  pulpit,  and  a  con- 
gregation as  well.  Those  who  assembled  thus  early  could  not 
perhaps  attend  at  the  hour  of  morning  prayer;  but  the  gracious 
Lord  would  not  have  them  overlooked.  The  eventide  message  had 
been  one  of  peace  (4:3)  ;  the  morning  voice  is  to  be  one  of  life 
(5:20-21). 


Verse  19.     "God  delivers  us  from  trouble,  not  that  we  may  take  our  ease, 
but  that  we  may  enter  more  earnestly  upon  His  work." — (Henry.) 

75 


V:2ib-28]    THE    TESTIMONY    OF    THE    WITNESSES 

Vs.  20.    The  Evangelistic  Commission. 

I.  "Go  ye."  Those  who  need  to  be  evangelized  will  not  come  to  you.  Ye 
must  go  to  them. 
II.  "Stand."  The  salvation  of  men  is  not  a  work  you  can  sit  down  to  in  an 
easy-going  effort.  Jesus  Himself  "sat"  and  taught  His  believing  fol- 
lowers. But  when  He  would  reach  the  unsaved.  He  "stood  and 
cried,  'If  any  man  thirst,  let  him  come  unto  Me  and  drink.'  " 
III.  "All  the  words  of  this  life."  Life  from  the  dead  is  in  the  word  which 
we  preach.  It  is  life  through  the  atoning  Christ.  We  are  to  pro- 
claim the  whole  message, — "all  the  words  of  this  life." 


2.     The  rearrest  and  arraignment, — vss.   2ib-28. 

The  narrative  here  presents  two  vivid  and  suggestive  pictures, 
viz. —  (i)  The  faithful  witnesses  in  the  early  dawn  proclaiming 
Jesus  and  the  Resurrection, — preaching  "all  the  words  of  this  life," 
in  the  precincts  of  the  temple, — and  (2)  The  rulers  of  the  people 
in  grand  council  assembled,  vainly  waiting  for  their  prisoners,  and 
later  astounded  by  the  report  of  their  escape  from  jail. 

These  witnesses  had  invisible  defenders  in  the  risen  Saviour 
whom  they  preached,  and  also  in  the  esteem  of  the  common  people, 
so  that  even  the  authorities  did  not  dare  to  offer  them  any  violence. 

The  charge  on  which  the  prisoners  were  arraigned  embraced 
three  specifications,  viz. —  (i)  Disobedience  to  authority; — (2)  Fill- 
ing the  city  with  their  unauthorized  doctrine; — and  (3)  The 
purposing  to  bring  the  blood  of  the  Nazarene  upon  the  heads  of 
their  rulers.  They  had,  indeed,  before  Pilate  said,  "His  blood  be 
on  us  and  on  our  children,"  but  the  imprecation  was  proving  a 
heavier  burden  than  they  were  able  or  willing  to  bear. 

Vs.  25.    Duty,  Not  Consequences. 
I.    Their  duty. 
II.     Their  decision. 
III.    Their  disregard  of  consequences. — (Hallock,  Rev.  Dr.  G.  B.  F.) 


3.     The  ansiver  of  the  prisoners, — vss.   29-^2. 

This  answer  emphasizes  the  law  and  the  facts  in  the  case : — 
(i)  The  law  was  plain, — so  plain  that  in  other  circumstances  even 
the  rulers  themselves  must  have  admitted  it,  i.  e.,  No  ordinance 

76 


WITNESSES    IN    JERUSALEM  [V:  33-37 

of  man  can  bind  the  conscience  in  opposition  to  the  command  of 
God,— "We  must  obey  God  rather  than  man"; — (2)  The  facts 
were  equally  incontrovertible.  God  had  raised  from  the  dead  that 
Jesus  of  Nazareth  whom  they  had  crucified. 

They  go  further  than  the  bare  attestation  of  the  facts.  They 
proclaim  the  Nazarene  as  the  exalted  Saviour; — "Him  did  God 
exalt  with  His  right  hand  to  be  a  Prince  and  a  Saviour,  to  give 
repentance  to  Israel  and  remission  of  sins." 

Of  these  extraordinary  facts  they  solemnly  avow  themselves 
the  Divinely  appointed  witnesses. 

An  additional  element  of  apostolic  teaching  at  this  point  was 
the  concurring  witness  of  the  Holy  Spirit.  That  Spirit  of  truth 
could  not  attest  a  lie ;  and  His  manifest  presence  among  the  disciples 
was  a  demonstration  of  the  resurrection  and  enthronement  of  the 
Son  of  God.  "We  are  witnesses  of  these  things;  and  so  is  the 
Holy  Spirit,  whom  God  hath  given  to  them  that  obey  Him." 


4.     Gamaliel's  counsel, — vss.  33-39. 

This  Rabbi  was  a  Pharisee  in  an  assembly  that  seemed  to  be 
largely  Sadducean.  He  was  both  wise  and  politic;  and  his  counsel 
was  in  accord  with  their  Sadducean  indifference.  So  it  met  with 
general  favor. 

He  fortifies  his  counsel,  however,  with  some  recent  historical 
instances, — the  cases  of  Theudas  and  Judas,  false  teachers  and 
presumptuous  leaders,  whose  schemes  had  come  to  nought.  And 
his  citation  of  these  cases  gave  the  impression  that  he  believed  that 
the  end  would  not  be  different  in  the  matter  before  them. 

As  a  Pharisee  Gamaliel  could  not  have  had  the  objection  of  the 
Sadducees  to  the  preaching  of  the  doctrine  of  the  resurrection  and 
a  future  life.  But  he  was  wise  enough  to  see  that  in  this  contro- 
versy the  Sanhedrin  was  losing  ground.  He  would  save  their 
authoritative  position  by  letting  matters  drift  awhile,  and  waiting 
to  see  what  this  new  movement  would  come  to.  If  it  came  to 
nothing,  they  would  lose  nothing  by  a  do-nothing  policy.  And 
if  it  were  of  God,  they  would  not  be  found  in  an  untenable  and 
disastrous  position. 

It  was  counsel  that  did  credit  to  Gamaliel's  astuteness.  But 
all  the  same  it  was  woefully  defective.     It  was  not  a  time  for  an 

77 


V:40-42]    THE   TESTIMONY   OF   THE   WITNESSES 

attitude  of  indifference,  especially  in  one  holding  a  position  of 
influence  and  power.  With  his  prepossessions  in  favor  of  the 
doctrine  of  the  resurrection,  he  might  have  been  expected  to  give 
the  testimony  of  the  witnesses  at  least  a  candid  and  earnest,  if  not 
favorable,  consideration.  And  just  now  especially,  and  to  him 
particularly,  were  the  Lord's  words  solemnly  applicable, — "He 
that  is  not  with  me  is  against  me." 

We  can  hardly  refrain  from  the  question — Did  Gamaliel  have 
a  faint  suspicion  and  lingering  hope  that  the  Nazarene  might  prove 
to  be  the  long-looked-for  Messiah?  We  cannot  but  wonder!  And 
we  cannot  but  wish  that  a  teacher  so  learned  in  the  Divine  law,  at 
whose  feet  sat  even  Paul  as  a  learner, — that  Paul  who  came  to 
see  the  law  as  a  child-leader  to  bring  him  to  the  Christ, — might 
himself  have  seen  in  Jesus  the  gracious  fulfillment  of  the  law  and 
promises  of  the  God  of  his  fathers ! 

5.     The  release, — vss.  40-42. 

This  dismissal  is  attended  by  a  flagrant  act  of  tyranny  and 
injustice  on  the  part  of  the  Council.  They  scourged  the  apostles; 
and  then  renewed  their  vain  prohibition,  and  drove  them  from  the 
Council  Hall. 

On  the  part  of  the  disciples  their  going  forth  was  one  of  joy. 
It  was  to  them  a  scource  of  gladness  and  cause  of  thanksgiving 
that  they  were  counted  w^orthy  to  suffer  for  the  NAME ! 

Every  day,  therefore,  in  the  temple  and  at  home  they  continued 
their  work  with  increasing  diligence  and  power.  Notwithstanding 
the  interdict  of  the  Sanhedrin,  they  ceased  not  from  their  Divine 
Commission  to  teach  and  preach  Jesus  of  Nazareth  as  the  Christ, 
and  His  triumphant  resurrection  and  enthronement  at  the  right 
hand  of  God. 

Vs.  41.    Primitive  Heroism. 

I.    The  bitter  antagonism  of  men  to  the  truth,  as  seen  in  their  desperate 
attempt  to  arrest  its  progress  in  the  world. 
The  disciples  had 

1.  The  social  status 

2.  The  legal  might 

3.  The  mental  power 

4.  The  sympathy  of  numbers 

5.  And  antiquity 

78 


I 


all  against  them. 


WITNESSES    IN   JERUSALEM  [VI  :i 

II.    The  sublime  heroism  of  holy  men  for  the  truth,  as  seen  in  their  deter- 
mined labors  to  accelerate  its  progress  in  the  world. 

1.  The  nature  of  their  heroism. 

(i)  They  could  endure  pain. 

(2)  They  could  endure  shame. 

(3)  They  could  brave  dangers. 

2.  The  secret  of  their  heroism. 

(i)  Witnesses  of  facts. 

(2)  Filled  with  the  Holy  Spirit. 

(3)  Inspired  by  a  mighty  Name. —  {The  Homilist.) 

Section  5. — The  Testimony  of  Stephen, — 6:1 7:60. 


Sub-section  i. — The  rise   of   the  proto-martyr,   and   the   institution    of   the 
diaconate, — 6 :  j-8. 

I  Now  in  these  days,  when  the  number  of  the  disciples  was  multiplying, 
there  arose  a  murmuring  of  the  Grecian  Jews  against  the  Hebrews,  because 
their  widows  were  neglected  in  the  daily  ministration.  2  And  the  Twelve 
called  the  multitude  of  the  disciples  unto  them,  and  said.  It  is  not  fit  that  we 
should  forsake  the  word  of  God,  and  serve  tables.  3  Look  ye  out  therefore, 
brethren,  from  among  you  seven  men  of  good  report,  full  of  the  Spirit  and 
of  wisdom,  whom  we  may  appoint  over  this  business.  4  But  we  will  continue 
steadfastly  in  prayer,  and  in  the  ministry  of  the  word.  5  And  the  saying 
pleased  the  whole  multitude :  and  they  chose  Stephen,  a  man  full  of  faith  and 
of  the  Holy  Spirit,  and  Philip,  and  Prochorus,  and  Nicanor,  and  Timon,  and 
Parmenas,  and  Nicolaus,  a  proselyte  of  Antioch ;  6  whom  they  set  before  the 
apostles :  and  when  they  had  prayed,  they  laid  their  hands  upon  them. 

7  And  the  word  of  God  increased ;  and  the  number  of  the  disciples  mul- 
tiplied in  Jerusalem  exceedingly ;  and  a  great  company  of  priests  were  obedi- 
ent to  the  faith.  8  And  Stephen,  full  of  grace  and  power,  wrought  great 
wonders  and  signs  among  the  people. 


I.     The  occasion  of  the  diaconate, — vs.  i.     2.  The  object  of  it, — vss.  2-4. 
The  establishment  of  it, — vss.  5^6.    4.  The  effect  of  it, — vss.  7-8. 


I.     The  occasion  of  the  diaconate, — vs.  i. 

The  narrative  seems  to  bring  us  an  echo  of  the  difficulties  at- 
tending the  system  of  a  community  of  goods.  The  breaking  down 
of  the  communal  system  was  sure  to  follow  when  self-interest 
usurped  the  place  of  love. 

79 


VI:  2-4]    THE    TESTIMONY    OF    THE    WITNESSES.. 

The  members  of  the  believing  community  resident  in  Jerusalem, 
being  more  numerous,  probably  contributed  the  larger  part  of  the 
common  fund;  and  while  they  were  in  all  probability  less  needy 
than  the  foreigners  and  sojourners,  they  may  have  felt  themselves 
entitled  to  the  larger  share  of  that  fund  in  the  general  distribution. 
Plence  the  murmuring  of  the  foreigners,  "because  their  widows 
were  neglected  in  the  daily  ministration." 

The  poor  widow's  lot,  then  as  now,  was  a  hard  one.  To  such 
therefore  the  Lord  has  been  pleased  to  give  special  promises  of 
help  and  deliverance. 


Verse  l.  The  Saviour's  method  was  to  "teach  and  feed"  (Mark  6:34  and 
37)  ;  sometimes  the  Church  must  "feed  and  teach." — Vs.  i.  Unregulated 
benevolence  often  breeds  trouble  and  dissension. 


2.     The  object  of  it, — vss.  2-4. 

God  often  fulfills  His  promises  to  His  needy  children  through 
the  instrumentality  of  others  of  His  followers.  Our  duty  is  not 
less  obligatory  for  His  promises.  So  the  apostles  believed;  and  so 
at  their  suggestion  the  diaconate  was  instituted.  They  sought  to 
accomplish  two  ends  by  this  plan; — (i)  The  care  of  the  Church's 
poor  was  attended  to;  and  (2)  The  work  of  evangelization  was 
carried  forward  without  interruption. 

The  ever-pertinent  lesson  is  that  the  poor  of  Christ's  flock  must 
be  faithfully  cared  for.  They  must  never  be  allowed  to  suffer  the 
shame  and  mortification  of  becoming  a  charge  upon  unbelievers. 
Charitable  institutions,  however  well  equipped  and  wisely  con- 
ducted, can  never  take  the  place  of  the  personal,  loving,  and 
sympathetic  ministrations  of  believing  men  ordained  and  set  apart 
to  look  after  the  interests  of  the  believing  poor. 

But,  while  this  work,  requiring  the  services  of  men  of  faith 
and  full  of  the  Spirit,  is  cared  for,  the  great  work  of  winning  men 
to  Christ,  through  the  preaching  of  a  crucified  and  risen  Saviour, 
must  be  pushed  forward  with  consecrated  zeal  and  diligence.  So 
the  apostles  believed   and   ordained.      From  this  great   work  the 

80 


WITNESSES    IN   JERUSALEM  [VI:  5-6 

witnesses  will  not  turn  aside, — "We  will  continue  steadfastly  in 
prayer,  and  in  the  ministry  of  the  word." 


Verses  2-4.  Serving  tables  is  a  legitimate  work,  but  it  must  not  usurp 
the  place  of  prayer  and  the  ministry  of  the  word.  When  the  Church's  ener- 
gies are  absorbed  in  caring  for  the  temporal  comfort  of  the  people,  she  is 
in  danger  of  neglecting  "the  great  commission." — Vs.  2.  The  minister  cannot 
be  expected  to  do  everything:  there  is  a  place  for  the  deacon  and  the  sexton. 

Vs.  2.    Distractions  in  a  Busy  Ministry. 

I.    Their  subtlety  and  power.    They  often  seem  so  lawful  and  necessary. 
II.    The  only  safeguard  against  them.    Putting  first  things  first.    The  single 

eye. 
III.    The  proper  use  of  the  help  of  others.    This  is  better  than  to  do  without 
such  help,  even  if  at  first  sight  it  may  seem  more  troublesome. 


3.     The  establishment  of  it, — vss.  5-6. 

The  whole  company  of  believers  approved  the  plan  suggested 
by  their  leaders,  and  participated  in  the  election  of  the  men,  who 
from  their  office  and  duty  came  to  be  known  as  Deacons.  They 
were,  in  a  special  sort  of  way  and  for  a  particular  service,  the 
representatives  of  the  people. 

They  were  ordained  and  set  apart  by  the  apostles,  with  prayer 
and  the  laying  on  of  hands.  This  is  the  first  New  Testament 
record  of  such  setting  apart  to  holy  office  and  duty. 


Verse  5.  The  Church  may  trust  her  Divine  Head  for  guidance  in  the 
choice  of  her  officers. — Vs.  5.  Fullness  of  the  Spirit  and  fullness  of  faith 
must  always  go  together.  The  Spirit  will  not  come  with  filling  power  into  a 
doubting  heart.  When  we  take  Christ  in  faith  with  our  whole  heart,  the 
gracious  Spirit  will  take  us  with  the  infinite  plenitude  of  His  all-embracing 
mercy. — Vss.  5-6.  The  temporalities  of  the  Church  are  best  managed  by  the 
leading  men.  A  deacon,  no  less  than  an  elder,  ought  to  be  eminent  for 
piety. — Ordination  ought  always  to  be  more  than  a  mere  form. 

81 


VI:  7-8]    THE   TESTIMONY   OF   THE   WITNESSES 

4.     The  effect  of  it, — vss.  7-8. 

The  number  of  believers  increased  greatly.  And,  what  was 
specially  notable,  a  great  number  of  the  "priests  became  obedient 
to  the  faith."  They  were  daily  occupied  in  the  services  of  the 
temple,  and  had  such  opportunities  of  hearing  the  testimony  of  the 
witnesses  that,  despite  the  opposition  of  the  high  priest  and  the 
Sanhedrin,  they  came  to  believe  and  accept  Jesus  of  Nazareth  as 
the  Christ  of  God! 

Great  miracles  also  were  wrought  before  the  people,  especially 
by  the  hand  of  Stephen,  chiefest,  as  would  seem,  of  the  board  of 
deacons.  These  men  were  not  precluded  by  the  peculiar  duties 
of  their  office  from  participating  in  the  ministry  of  evangelization, 
if  they  were  otherwise  qualified  for  it.  And  Stephen  was  extraor- 
dinarily gifted,  and  spoke  with  great  power.  He  was  not,  indeed, 
one  of  the  original  witnesses ;  but  he  proclaimed  with  irresistible 
cogency  the  resurrection  of  the  Nazarene,  and  the  mighty  meaning 
of  the  new  age ! 

Verse  7.  Organization  may  be  so  thorough  and  detailed  as  to  endanger 
life  and  strangle  spontaneity;  but  when  it  removes  discontent  and  multiplies 
brotherly  affection  it  is  the  sure  precursor  of  enlarged  prosperity. — Vs.  7. 
It  is  sometimes  a  duty  to  break  away  from  appointed  leadership.  The  priests 
in  the  temple  were  right  in  following  the  fisher-folk  of  Galilee  rather  than 
the  high  priest  and  the  Great  Council. — Vs.  8.  He,  who  in  6:5  is  spoken  of 
as  "full  of  faith  and  of  the  Holy  Spirit,"  is  here  described  as  "full  of  grace 
and  power,"  and  in  6:10  is  so  "full  of  wisdom  and  the  Spirit"  as  to  be  irre- 
sistible to  those  who  opposed  him.  Fullness  of  faith,  grace,  power,  and  wis- 
dom come  from  the  infilling  of  the  Holy  Spirit. 

Vs.  7.    Good  Earnests  of  Great  Success. 

I.    The  means  by  which  spiritual  prosperity  may  be  procured. 
II.     The  results  of  such  prosperity. 

III.    The  alternative  which  is  before  every   Church,   either  to  attain  such 
prosperity,  or  else  mourn  over  grievous  evils. —  (Spurgeon.) 


Sub-section  2. — Stephen's  Controversy  with  the  Foreign  Jews, — 6:9-15. 

9  But  there  arose  certain  of  them  that  were  of  the  synagogue  of  the  Lib- 
ertines, and  of  the  Cyrenians,  and  of  the  Alexandrians,  and  of  them  of  Cilicia 
and  Asia,  disputing  with  Stephen. 

10  And  they  were  not  able  to  withstand  the  wisdom  and  the  Spirit  by 

82 


WITNESSES    IN   JERUSALEM  [VI 19 

which  he  spake.     11  Then  they  suborned  men,  who  said,  We  have  heard  him 
speak  blasphemous  words  against  Moses,  and  against  God. 

12  And  they  stirred  up  the  people,  and  the  elders,  and  the  scribes,  and 
seized  him,  and  brought  him  into  the  Council,  13  and  set  up  false  witnesses, 
who  said,  This  man  ceaseth  not  to  speak  words  against  this  holy  place,  and 
the  law :  14  for  we  have  heard  him  say  that  this  Jesus  of  Nazareth  shall 
destroy  this  place,  and  shall  change  the  customs  which  Moses  delivered  unto 
us.  15  And  all  that  sat  in  the  council,  fastening  their  eyes  on  him,  saw  his 
face  as  it  had  been  the  face  of  an  angel. 


I.    Stephen's  opponents, — vs.  9.     2.  Their  machinations, — vss.  lo-ii.     3.  His 
arraignment, — vss.  12-15. 


I.     Stephen's  opponents, — vs.  p. 

Among  the  foreigners  sojourning  in  Jerusalem  were  represen- 
tatives from  divers  places,  notably  Cyrene,  Alexandria,  Cilicia,  and 
Asia.  They  were  all  Jews  of  the  "Dispersion."  The  fact  that  all 
of  them  were  strangers  in  their  national  capital  bound  them 
together,  though  they  had  come  from  so  many  different  places :  and 
they  constituted  themselves  into  a  synagogue,  and  called  themselves 
— or  were  called  by  others — the  synagogue  of  the  Libertines, — 
probably  because  the  larger  number  of  them  had  been  slaves  in 
Rome,  but  freed  and  banished  by  command  of  Tiberius.  It  is 
thought  by  some  that  each  of  these  nationalities  had  a  synagogue, 
and  by  others  that  there  were  two,  or  at  most  three,  mentioned  by 
Luke :  and  both  opinions  are  supposed  to  be  countenanced  by  the 
rabbinical  tradition  that  there  were  from  four  hundred  and  sixty 
to  four  hundred  and  eighty  synagogues  in  the  city.  But  when  we 
remember  that  Jerusalem  was  a  very  compactly  built  city,  in  its 
widest  area  never  exceeding  one  hundred  and  eighty  acres,  and  in 
its  most  populous  day  having  probably  less  than  75,000  people  in 
its  resident  citizenship,  it  is  safe  to  relegate  the  tradition  to  the 
region  of  the  mythical,  and  to  revert  to  the  original  idea,  counte- 
nanced by  the  Revised  Version,  that  there  was  one  synagogue  in 
which  all  the  foreign  Jews  were  gathered  together.  These  were 
Stephen's  opponents,  and,  as  it  proved,  his  deadly  enemies. 

Why  such  opposition  in  such  a  quarter?  It  is  not  easy  to  say. 
Possibly  they  were  first  brought  into  antagonistic  relations  to  him 

83 


VI:io-ii]    THE   TESTIMONY   OF   THE   WITNESSES 

in  the  daily  ministrations  of  the  communal  funds.  Or  it  may  have 
been  that  they  had  come  to  entertain  an  extravagant  and  exagger- 
ated attachment  to  the  Temple  Services,  just  because,  for  the 
greater  part  of  their  lives,  they  had  been  deprived  of  them.  It  is 
easy  to  see,  too,  how  they  might  be  offended  by  the  simplicity  of 
the  new  Church's  Services,  in  contrast  with  the  more  elaborate 
and  imposing  ceremonial  of  their  Holy  House. 


2.     Their  machinations, — vss.  lo-ii. 

These  enemies  could  not  stand  against  the  wisdom,  and  the 
Spirit,  with  which  Stephen  spake.  Therefore  they  followed  the 
example  of  their  rulers,  and  determined  to  silence  him  with  the 
strong  arm  of  authority. 

Nor  were  they  at  all  scrupulous  as  to  the  way  in  which  they 
should  accomplish  the  ruin  of  their  adversary.  They  misrepre- 
sented and  perverted  his  teaching.  "They  suborned  men,  who  said, 
We  have  heard  him  speak  blasphemous  words  against  Moses,  and 
against  God."  "And  they  stirred  up  the  people,  and  the  elders, 
and  the  scribes,  and  came  upon  him,  and  seized  him,  and  brought 
him  into  the  Council." 

The  frequent  resort  of  conscious  weakness  and  wrong  in  con- 
troversy is  to  misrepresentation  and  duplicity.  The  candid  and 
open  mind  will  accept  even  unpalatable  truth  by  whomsoever 
spoken. 


3.    His  arraignment, — vss.  12-15. 

The  charge  made  against  Stephen  in  these  words,  and  on  which 
he  was  haled  before  the  council,  had  a  measure  of  truth  in  it. 
He  had  not,  indeed,  spoken  blasphemously  against  God  and  Moses. 
But  he  had  doubtless  taught  that  a  new  order  of  things  was  com- 
ing in,  and  that  with  the  development  of  a  more  spiritual  religion 
the  time  would  come,  of  which  Jesus  had  spoken  to  the  woman  of 
Samaria,  when  "neither  in  this  mountain  nor  yet  at  Jerusalem  will 
men  worship  the  Father."  The  special  sacredness  of  the  Holy  City 
would  then  disappear,  the  Temple  would  be  no  more  a  place  of 

84 


WITNESSES    IN   JERUSALEM  [VII:  1-9 

holy  worship,  and  the  sacrifices  of  the  altar,  having  lost  their  signifi- 
cance, would  be  abandoned.  In  this  way  "the  customs  which  Moses 
had  delivered  them"  would  be  changed. 

Stephen  had  a  wider  vision  of  the  new  era  on  which  they  were 
entering,  and  of  the  inevitable  consequences  of  the  new  teaching, 
than  many  even  of  the  believing  brotherhood.  And  it  is  not 
difficult  to  see  how  his  reasoning  might  be  misunderstood  even 
by  his  fellow-disciples,  and  could  hardly  fail  to  be  misinterpreted 
by  his  enemies  as  foretelling  dire  calamity  to  Israel  and  their 
Holy  City  and  Temple. 


Verse  14.  Clinging  to  the  form  is  not  necessarily  being  imbued  with  the 
spirit. — ^Vs.  14.  Change  in  the  outward  and  non-essential  is  the  evidence  of 
life,— the  condition  of  growth  and  progress.— Vs.  15.  The  transforming 
power  of  a  lofty  faith.  It  glorifies  even  the  body,  and  puts  a  halo  on  the 
human  countenance. — Vs.  15.  There  were  three  men  in  the  Bible  whose 
faces  shone,— Moses,  Jesus,  and  Stephen,— (M00J3;).— When  the  Jews  ac- 
cused Stephen  of  blaspheming  Moses,  the  Lord  lit  up  his  face  with  the  same 
glory  with  which  Moses'  face  shone. — {Moody,  quoting  Bonar.) 


Sub-section  3. — Stephen's  defence  before  the  Council, — 7:1-60. 

I  And  the  high  priest  said,  Are  these  things  so?  2  And  he  said.  Breth- 
ren and  fathers,  hearken: 

The  Age  of  the  Patriarchs. 

The  God  of  glory  appeared  unto  our  father  Abraham,  when  he  was  in 
Mesopotamia,  before  he  dwelt  in  Haran,  3  and  said  unto  him,  Get  thee  out 
of  thy  land,  and  from  thy  kindred,  and  come  into  the  land  which  I  shall 
show  thee.  4  Then  came  he  out  of  the  land  of  the  Chaldeans,  and  dwelt  in 
the  land  of  Haran ;  and  from  thence,  when  his  father  was  dead  God  removed 
him  into  this  land,  wherein  ye  now  dwell :  5  and  he  gave  him  none  inheri- 
tance in  it,  no,  not  so  much  as  to  set  his  foot  on;  and  He  promised  that  He 
would  give  it  to  him  in  possession,  and  to  his  seed  after  him,  when  as  yet  he 
had  no  child.  6  And  God  spake  on  this  wise,  that  his  seed  should  sojourn 
in  a  strange  land,  and  that  they  should  bring  them  into  bondage,  and  treat 
them  ill,  four  hundred  years.  7  And  the  nation  to  which  they  shall  be  in 
bondage  will  I  judge,  said  God:  and  after  that  they  shall  come  forth,  and 
serve  me  in  this  place.  8  And  He  gave  him  the  covenant  of  circumcision: 
and  so  Abraham  begat  Isaac,  and  circumcised  him  the  eighth  day;  and  Isaac 
begat  Jacob,  and  Jacob  the  twelve  patriarchs.  9  And  the  patriarchs,  moved 
with  jealousy  against  Joseph,  sold  him  into  Egypt:  and  God  was  with  him, 
10  and  delivered  him  out  of  all  his  afflictions,  and  gave  him  favor  and  wis- 

8S 


VII:  10-35]    THE   TESTIMONY   OF  THE   WITNESSES 

dom  before  Pharaoh,  king  of  Egypt;  and  he  made  him  governor  over  Egypt 
and  all  his  house,  ii  Now  there  came  a  famine  over  all  Egypt  and  Canaan, 
and  great  affliction ;  and  our  fathers  found  no  sustenance.  12  But,  when 
Jacob  heard  that  there  was  grain  in  Egypt,  he  sent  forth  our  fathers  the  first 
time.  13  And  at  the  second  time  Joseph  was  made  known  to  his  brethren; 
and  Joseph's  kindred  became  manifest  unto  Pharaoh.  14  And  Joseph  sent, 
and  called  to  him  Jacob  his  father,  and  all  his  kindred,  three-score  and  fifteen 
souls.  15  And  Jacob  went  down  into  Egypt :  and  he  died,  himself,  and  our 
fathers;  16  and  they  were  carried  over  unto  Shechem,  and  laid  in  the  tomb 
that  Abraham  bought  for  a  price  in  silver  of  the  sons  of  Hamor  in  Shechem. 

The  Age  of  Moses. 

17  But,  as  the  time  of  the  promise  drew  nigh  which  God  vouchsafed 
unto  Abraham,  the  people  grew  and  multiplied  in  Egypt,  18  till  there  arose 
another  king  over  Egypt,  who  knew  not  Joseph.  19  The  same  dealt  craftily 
with  our  race,  and  ill-treated  our  fathers,  that  they  should  cast  out  their 
babes  to  the  end  they  might  not  live.  20  At  which  season  Moses  was  born, 
and  was  exceeding  fair ;  and  he  was  nourished  three  months  in  his  father's 
house,  21  and  when  he  was  cast  out,  Pharaoh's  daughter  took  him  up,  and 
nourished  him  for  her  own  son.  22  And  Moses  was  instructed  in  all  the 
wisdom  of  the  Egyptians ;  and  he  was  mighty  in  his  words  and  works.  23 
But  when  he  was  well-nigh  forty  years  old,  it  came  into  his  heart  to  visit 
his  brethren,  the  children  of  Israel.  24  And,  seeing  one  of  them  suffer 
wrong,  he  defended  him,  and  avenged  him  that  was  oppressed,  smiting  the 
Egyptian :  25  and  he  supposed  that  his  brethren  understood  that  God  by  His 
hand  was  giving  them  deliverance;  but  they  understood  not.  26  And  the 
day  following  he  appeared  unto  them  as  they  strove,  and  would  have  set 
them  at  one  again,  saying,  Sirs,  ye  are  brethren;  why  do  ye  wrong  one  to 
another?  27  But  he  that  did  his  neighbor  wrong  thrust  him  away,  saying, 
Who  made  thee  a  ruler  and  a  judge  over  us?  28  Wouldst  thou  kill  me  as 
thou  killedst  the  Egyptian  yesterday?  29  And  Moses  fled  at  this  saying,  and 
became  a  sojourner  in  the  land  of  Midian,  where  he  begat  two  sons. 

The  Calling  of  Moses. 

30  And  when  forty  years  were  fulfilled,  an  angel  appeared  to  him  in  the 
wilderness  of  Mount  Sinai,  in  a  flame  of  fire  in  a  bush.  31  And  when  Moses 
saw  it,  he  wondered  at  the  sight :  and  as  he  drew  near  to  behold,  there  came 
the  voice  of  the  Lord,  32  I  am  the  God  of  thy  fathers,  the  God  of  Abraham, 
and  of  Isaac,  and  of  Jacob.  And  Moses  trembled,  and  durst  not  behold.  33 
And  the  Lord  said  unto  him.  Loose  the  shoes  from  thy  feet:  for  the  place 
whereon  thou  standest  is  holy  ground.  34  I  have  surely  seen  the  affliction  of 
my  people  that  is  in  Egypt  and  have  heard  their  groaning,  and  I  am  come 
down  to  deliver  them :  and  now  come,  I  will  send  thee  into  Egypt. 

Israel's  Dealings  with  Moses  and  with  God. 

35  This  Moses  whom  they  refused,  saying.  Who  made  thee  a  ruler  and 
a  judge,  him  hath  God  sent  to  be  both  a  ruler  and  a  deliverer  with  the  hand 

86 


WITNESSES    IN   JERUSALEM        [¥11:36-58 

of  the  angel  that  appeared  to  him  in  the  bush.  36  This  man  led  them  forth, 
having  wrought  wonders  and  signs  in  Egypt,  and  in  the  Red  Sea,  and  in  the 
wilderness  forty  years.  Z7  This  is  that  Moses,  who  said  unto  the  children  of 
Israel,  A  prophet  shall  God  raise  up  unto  you  from  among  your  brethren, 
like  unto  me.  38  This  is  he  that  was  in  the  Church  in  the  wilderness  with  the 
angel  that  spake  to  him  in  the  Mount  Sinai,  and  with  our  fathers :  who  re- 
ceived living  oracles  to  give  unto  us :  39  to  whom  our  fathers  would  not  be 
obedient,  but  thrust  him  from  them,  and  turned  back  in  their  hearts  unto 
Egypt,  40  saying  unto  Aaron,  Make  us  gods  that  shall  go  before  us:  for, 
as  for  this  Moses,  who  led  us  forth  out  of  the  land  of  Egypt,  we  know  not 
what  is  become  of  him,  41  and  they  made  a  calf  in  those  days,  and  brought 
a  sacrifice  unto  the  idol,  and  rejoiced  in  the  works  of  their  hands.  42  But 
God  turned  and  gave  them  up  to  serve  the  host  of  heaven ;  as  it  is  written  in 
the  book  of  the  prophets, 

Did  ye  offer  me  slain  beasts  and  sacrifices 

Forty  years  in  the  wilderness,  O  house  of  Israel? 

43  And  ye  took  up  the  tabernacle  of  Moloch, 
And  the  star  of  the  god  Rephan, 

The  figures  which  ye  made  to  worship  them: 
And  I  will  carry  you  away  beyond  Babylon. 

From  the  Post-Mosaic  Age  to  That  of  Stephen. 

44  Our  fathers  had  the  tabernacle  of  the  testimony  in  the  wilderness,  even 
as  He  appointed  who  spake  unto  Moses,  that  he  should  make  it  according 
to  the  figure  that  he  had  seen.  45  Which  also  our  fathers,  in  their  turn, 
brought  in  with  Joshua  when  they  entered  on  the  possession  of  the  nations, 
that  God  thrust  out  before  the  face  of  our  fathers,  unto  the  days  of  David, 
46  who  found  favor  in  the  sight  of  God,  and  asked  to  find  a  habitation 
for  the  God  of  Jacob.  47  But  Solomon  built  him  a  house.  48  Howbeit  the 
Most  High  dwelleth  not  in  Houses  made  with  hands;  as  saith  the  prophet, 

49  The  heaven  is  my  throne, 

And  the  earth  the  footstool  of  my  feet : 

What  manner  of  house  will  ye  build  me?  saith  the  Lord. 

Or  what  is  the  place  of  my  rest? 

50  Did  not  My  hand  make  all  these  things? 

51  Ye  stiff-necked  and  uncircumcised  in  heart  and  ears,  ye  do  always 
resist  the  Holy  Spirit:  as  your  fathers  did,  so  do  ye.  52  Which  of  the 
prophets  did  not  your  fathers  persecute?  and  they  killed  them  that  showed 
before  of  the  coming  of  the  Righteous  One;  of  whom  ye  have  now  become 
betrayers  and  murderers;  53  ye  who  received  the  law  as  it  was  ordained  by 
angels,  and  kept  it  not. 

54  Now  when  they  heard  these  things,  they  were  cut  to  the  heart,  and 
they  gnashed  on  him  with  their  teeth.  55  But  he,  being  full  of  the  Holy 
Spirit,  looked  up  steadfastly  into  heaven,  and  saw  the  glory  of  God,  and 
Jesus  standing  on  the  right  hand  of  God,  56  and  said.  Behold,  I  see  the 
heavens  opened,  and  the  Son  of  Man  standing  on  the  right  hand  of  God. 
57  But  they  cried  out  with  a  loud  voice,  and  stopped  their  ears,  and  rushed 

87 


VII:i-i5]    THE   TESTIMONY   OF   THE   WITNESSES 

upon  him  with  one  accord ;  58  and  they  cast  him  out  of  the  city,  and  stoned 
him :  and  the  witnesses  laid  down  their  garments  at  the  feet  of  a  young  man 
named  Saul.  59  And  they  stoned  Stephen,  calling  upon  the  Lord,  and  saying. 
Lord  Jesus,  receive  my  spirit.  60  And  he  kneeled  down,  and  cried  with  a 
loud  voice.  Lord,  lay  not  this  sin  to  their  charge.  And  when  he  had  said 
this,  he  fell  asleep. 


I.  The  supernatural  history.  2.  The  permanent  in  the  perishable.  3.  The 
Divine  mercy  set  over  against  Israel's  sins.  4.  The  martyrdom  of  the 
faithful  witness. 


I.     The  supernatural  history. 

A  careful  study  of  Stephen's  defence  will  reveal  the  three  lines 
of  thought  above  indicated,  not  indeed  set  forth  in  distinct  and 
separate  heads,  and  none  of  the  three  elaborated  in  detail,  yet 
all  combining  together  to  make  a  profound  impression,  and  well- 
nigh  irresistible. 

At  first  sight  the  great  apology  seems  to  be  an  irrelevant  and 
needlessly  prolix  rehearsal  of  Israel's  history.  Stephen  was  guided 
in  his  defence,  we  cannot  doubt,  by  the  Holy  Spirit;  and  he  con- 
ducted it  in  this  way,  partly  perhaps  to  conciliate  his  judges.  To 
some  of  them  it  was  a  wonderful  story;  and  they  would  listen  to 
it  with  great  delight.  And  even  the  Sadducean  portion  of  the 
Council,  though  they  might  discount  the  supernatural  features  of 
the  story,  would  yet  hear  the  eloquent  rehearsal  with  tolerance 
and  attention. 

Stephen  therefore  gained  his  audience.  But  he  aimed  to  accom- 
plish more  than  simply  to  minister  to  the  patriotic  pride  of  the 
Council.  Speaking  to  a  court,  the  majority. of  which  probably  did 
not  believe  in  the  resurrection,  "neither  angel  nor  spirit,"  and  who 
probably  had  no  use  for  anything  superhuman,  he  began  with 
laying  a  broad  foundation  for  the  supernatural  occurrences  which 
had  offended  his  judges,  by  bringing  out  the  undeniable  fact  that 
the  entire  history  of  Israel  had  been  a  supernatural  history.  His 
opening  sentence  strikes  the  keynote  of  his  theme.  It  was  the 
"God  of  glory"  who  originated  the  nation  of  Israel.  He  traces  this 
thought  through  four  great  epochs  of  their  national  career; — 

(i)  In  patriarchal  times,  in  his  dealings  with  Abraham.  The 
migrations  of  the  patriarch  were  not  the  aimless  wanderings  of  a 

88 


WITNESSES    IN   JERUSALEM       [VII:  16-47 

nomadic  chief,  but  the  movements  of  a  man  of  God  under  Divine 
direction ; — 

(2)  In  the  period  of  transition  from  the  family  to  the  nation, 
with  Joseph  as  the  central  figure  and  leader  in  the  earlier  and  deter- 
minative period  of  that  transition.  It  was  Jehovah  who  used  the 
schemes  of  wicked  men  to  bring  Joseph,  through  the  gateway  of 
trial,  to  the  place  of  supreme  power  in  Egypt,  and  through  Joseph 
to  transfer  Israel  from  Canaan  to  Goshen,  that  they  might  have 
opportunity  to  grow  from  the  family  to  the  tribe,  and  from  the 
tribe  to  the  nation ; — 

(3)  In  the  period  of  the  bondage  and  deliverance  by  the  hand 
of  Moses.  It  was  Divine  Providence  that  led  to  the  rearing  of 
Moses  in  the  Court  of  Pharaoh.  It  was  the  God  of  their  "fathers 
who  appeared  to  Moses  in  the  flaming  bush.  It  was  God,  who  from 
cloud-capped  and  burning  Sinai  gave  to  Moses  the  living  oracles, 
and  the  pattern  of  the  Tabernacle  of  the  Testimony,  and  revealed 
to  him  the  coming  and  personality  of  the  Messiah, — the  prophet 
like  unto  himself; — 

(4)  In  the  more  perfect  establishment  of  the  ancient  worship 
under  David  and  Solomon.  It  was  a  Divine  provision  that  the 
Tabernacle  should  give  way  to  the  Temple.  And  God,  "who 
dwelleth  not  in  houses  made  with  hands,"  condescended  to  fill  with 
His  glory  the  Temple  of  Solomon, — the  Prince  of  Peace! 


2.    The  permanent  in  the  perishable. 

Thus  may  we  express  another  line  of  thought  covertly  running 
through  all  this  masterly  apology.  The  charge  made  against 
Stephen,  it  must  be  remembered,  was  the  preaching  of  a  change  in 
"the  customs  which  Moses  had  delivered  to  them."  His  answer 
is  practically  a  confession  of  judgment,  and  a  plea  in  extenuation 
and  justification. 

True  religion,  he  would  tell  his  judges,  had  flourished  more  or 
less  through  all  their  history  independent  of  its  outward  form, 
and  had  survived  all  the  changes  in  the  external  habiliments  in 
which  it  had  been  clothed.  Upon  this  view  of  the  truth  Stephen  is 
not  outspoken ;  but  his  line  of  thought  though  apparently  veiled  ,is 
nevertheless  quite  plain.  In  the  theophanies  of  the  fathers,— and 
in  the  dreams  of  the  coming  Viceroy  of  Egypt,— and  in  the  burning 

89 


VII:  48-54]  THE   TESTIMONY   OF   THE   WITNESSES 

bush  and  flaming  mount, — and  in  the  Tabernacle  and  Temple,  the 
outer  form  and  shell  of  religion  had  been  changed  again  and  again ; 
but  the  inner  life  and  spirit  of  it  had  survived  all  external  vicissi- 
tudes, and  had  continued  to  flourish  among  the  true  Israel,  even 
down  to  their  own  day.  And  so  it  would  ever  be.  Stephen  claimed 
only  to  have  preached  the  ongoing  of  a  development  that  had 
proceeded  through  all  the  ages.  Vital  religion  would  live  and 
flourish  even  though  the  City  and  Temple  of  their  ancient  faith 
should  pass  away  forever. 


3.     The  Divine  Mercy  set  over  against  Israel's  Sins. 

This  is  another  line  of  thought  in  Stephen's  defence,  inter- 
woven with  the  other  two, — a  three-fold  cord  of  solemn  testimony 
that  could  not  be  broken.  It  was  so  in  the  patriarchal  story,  which, 
with  unsparing  faithfulness,  sets  out  the  transgressions  of  their 
fathers  alongside  of  Jehovah's  infinite  compassions.  It  was  mani- 
fest in  the  years  of  the  bondage,  when  the  knowledge  of  the  true 
God  had  well-nigh  perished  from  among  men,  though  God  con- 
tinued to  watch  over  them,  was  mindful  of  their  sorrows,  and  in 
the  extremity  of  their  affliction  was  even  then  raising  up  a  deliverer 
for  them.  And,  more  than  all,  under  that  deliverer,  and  even 
beneath  the  flaming  mount,  as  well  as  on  the  desert  road,  their 
murmurings  and  rebellions  had  well-nigh  surpassed  the  story  of 
Divine  forbearance,  and  Jehovah's  unfailing  care  and  constant 
loving  kindness. 

And  this,  which  had  characterized  all  their  history,  was  being 
repeated,  with  intensified  aggravations,  by  the  generation  whose 
leaders  Stephen  was  now  addressing.  And  these  leaders  had  led 
the  people  in  unbelief  and  disobedience,  and  had  stimulated  them 
to  a  crowning  act  of  impiety  in  betraying  and  murdering  the 
Righteous  One,  whom  the  persecuted  prophets, — persecuted  by 
their  fathers, — had  so  plainly  foretold! 


4.    The  martyrdom  of  the  faithful  zvitness. 

As  Stephen  traces  this  damning  record,  and  marks  the  in- 
creasing hostility  of  his  unwilling  auditors,  his  holy  zeal  blazes 
into  a  withering  indignation, — a  terrifying  and  awful  invective, — 

90 


WITNESSES    IN   JERUSALEM       [VII :  55-60 

that  cuts  his  enemies  to  the  heart;  and  "they  gnashed  on  him  with 
their  teeth."  They  could  not  endure  the  true  but  scathing  indict- 
ment: they  stopped  their  ears  to  his  closing  and  ecstatic  testimony 
to  his  vision  of  the  Nazarene  standing  at  the  right  hand  of  God, 
and  with  loud  cries  of  rage  they  rushed  upon  him  with  one  accord 
and  hurried  him  to  execution.  "And  they  stoned  Stephen,  calling 
upon  the  Lord,  and  saying,  'Lord  Jesus,  receive  my  spirit,' — 'Lord, 
lay  not  this  sin  to  their  charge.'  " 


Verses  3  and  15.  Contrast  Abraham  being  sent  out  of  Chaldea  with 
Jacob  being  sent  out  of  Canaan.  God  only  seems  to  reverse  Himself.  The 
quiet,  personal  character  of  the  earlier  movement :  the  mighty  forces  of  na- 
ture used  to  forward  the  later  movement.  The  snows  and  rains  on  Africa's 
central  mountains  shed  abundantly  for  years,  and  then  for  years  withheld, 
are  used  to  produce  conditions  in  Egypt  that  will  exalt  Joseph,  and  bring 
Jacob  down  into  Goshen. — Vs.  17.  Mark  Israel  in  Egypt,  and  Egypt's  chang- 
ing dynasties. — Vss.  20-21.  Providence  in  the  early  years  of  Moses.  Reared 
by  Thermuthis,  but  nursed  by  Jochebed.  God  usually  gives  great  mothers  to 
great  men.  Juliana  of  Stolberg  and  Martha  Washington  were  not  accidents. 
— Vss.  23-29.  Going  before  Providence  necessitates  waiting  for  Providence. 
Moses  was  forty  years  ahead  of  time,  and  had  to  wait  in  the  desert  for  forty 
years. — Vs.  32.  What  is  God  to  me  through  what  He  was  to  my  fathers? — 
a  question  we  all  need  to  ask  ourselves. — Vs.  32.  Our  believing  dead  are 
alive.  God  is  the  God,  not  of  the  dead,  but  of  the  living. — Vs.  34.  It  was 
Moses'  own  doing  that  drove  him  out  of  Egypt;  it  is  God's  plan  that  carries 
him  back. — Vs.  35.  The  rejected  of  men  is  often  the  chosen  of  God. — Vss. 
36-37.  Moses  was  deliverer,  leader,  law-giver,  and  prophet. — Vs.  37.  Moses 
and  Messiah ; — see  page  50 — Vs.  42.  God's  turning  and  man's  refusal  to 
turn. — Vs.  42.  God  made  their  sin  their  punishment.  They  would  serve  the 
host  of  heaven,  and  He  gave  them  up  to  that  service.  So  God  often  does  to 
men ; — "If  any  man  defileth  the  temple  of  God,  him  will  God  defile." — ^Vss. 
44-53.  A  long  course  of  persistent  sin,  in  the  face  of  superabounding  mercies 
and  privileges,  must  end  in  remediless  ruin. — Vs.  54.  Searing  the  conscience 
and  hardening  the  heart  open  the  way  to  the  most  terrible  crimes. 

Vss.  6:8-15  AND  7:1-60.    Stephen. 
I.    The  Accusation. 

1.  The  authors. 

2.  The  subject. 

3.  The  weakness. 
II.    The  Defence. 

1.  Source. 

2.  The  point  of  his  argument. 

3.  The  application. 

III.     The  Martyrdom. —  {The  Homilist.) 

91 


VII:  2-51]     THE   TESTIMONY   OF   THE   WITNESSES 

Vss.  2-5.    Conversion. 

I.    The  Divine  Part.  II.    The  Human  Part. 

1.  The  vision.  i.  The  obedience. 

2.  The  command.  2.  The  pilgrimage. 

3.  The  tribulation. 

4.  The  inheritance. 
{Bonar,  Rev.  Dr.  Horatius.) 

Vs.  5.    God's  Strange  Way  with  Abraham. 

I.  The  contradiction  in  the  letter  of  the  text. 

II.  The  non-disappointment  of  the  patriarch. 

III.  The  solidarity  of  the  believer  with  his  child. 

IV.  The  alluring  illusiveness  of  the  believing  life, — The   fulfillment  of  the 

promise  seems  to  escape  us,  only  to  bring  us  to  better  things  further 
on, — Heb.  11:8  and  10. 

Vs.  30.    The  Burning  Bush. 

I.     A  type  of  Israel  in  bondage. 
II.     A  type  of  Christ  in  His  Church : — 

I.  Preserving, — 2.  Purifying, — 3.  Glorifying. 

Vs.  33.    Reverence  for  a  Holy  Place. 

I.    What  constitutes  a  "holy  place"? 
II.    What  is  true  reverence  for  such  places? 

Vs.  34.    God  and  His  People's  Sorrows. 

I.    He  knows  all  about  them. 
II.     He  determines  their  nature,  and  sets  the  bounds  of  their  power. 

III.  He  truly  sympathizes  with  those  who  suffer,  and  does  not  afflict  will- 

ingly. 

IV.  In  due  time  He  brings  deliverance. 

Vs.  51.    Resisting  the  Spirit. 

I.  By  denying  His  influence  on  the  heart. 

II.  In  mistaking  the  times  when  He  operates. 

III.  Through  ignorance  of  the  nature  of  His  strivings. 

IV.  In  claiming  we  cannot  repent. 
V.  In  waiting  for  conviction. 

92 


WITNESSES    IN   JERUSALEM       [VII:  55-59 

Vss.  55-56.    Stephen's  Martyrdom. 
Consider 
I.    The  power  of  the  Holy  Spirit  in  him,  that  you  may  learn  to  rely  upon 
that  power. 
11.     The  source  of  his  dying  comfort,  that  you  may  learn  to  gaze  upon  the 

same  ravishing  vision. 
III.     The  effect  of  this   heavenly  comfort  upon  him,  in  the  hope  that  we 
may  live  in  peace,  and  fall  asleep  in  ease,  by  faith  in  the  same  great 
sight  which  cheered  his  dying  eyes. —  (Spurgeon.) 

Vs.  55.    Stephen's  Vision. 
I.    A  reality. 
II.     Under  terrible  circumstances. 

III.  Meaning  assurance  of  help  from  Jesus. 

IV.  Insuring  his  triumph  over  death. 

Vss.  54-59.    The  Death  of  Stephen. 

I.    The  victim  conquering. 
II.    The  witness  testifying. 
III.    The  hero  crowned. — (The  Homilist.) 

Vs.  59.    The  Soul. 

I.  Man's  soul  survives  corporal  death. 

II.  In  death  the  importance  of  man's  soul  is  specially  felt. 

III.  The  well-being  of  the  soul  consists  in  its  dedication  to  Jesus. 

IV.  This  dedication  is  the  one  great  thought  of  the  earnest  saint. 

(The  Homilist.) 

Vs.  59.    The  Soue. 

I.  The  body  is  the  house  where  the  soul  dwells. 

II.  The  soul  is  a  spirit. 

III.  The  soul  is  the  offspring  of  God. 

IV.  The  soul  shall  never  die. — (Fletcher's  Lectures.) 

Vs.  59.    Calling  on  the  Name  of  Jesus. 

I.     How  Christ  and  the  Father  can  both  bestow,  and  are  both  the  proper 
objects  of  prayer. 

93 


VII:59-6o]   THE   TESTIMONY    OF    THE    WITNESSES 

II.     Some  of  the  peculiar  advantages  of  praying  to  Christ. 

1.  He  may  be  approached  with  less  dread. 

2.  He  may  be  more  easily  apprehended. 

3.  This   tends  to  impress   us   with  the  importance  of  the  place  He 

holds  in  Zion. — (Griffin,  Rev.  Dr.  E.  D.) 


Vs.  60.    The  Prayer  of  Stephen. 

I.     The  prayer  of  a  dying  man. 
II.     The  prayer  of  one  who  entirely  loses  sight  of  himself. 
III.     The  thoughts   and  feelings  of  a  man  who  seeks  after  nothing  but  the 
kingdom  of  God  and  His  righteousness. 

{Schleiermacher,  Rev.  F.  E.  D.) 

Vss.   59-60.    Faithful  Unto   Death.     ^^ 

I.     Stephen's  life,    c       - ,  ,  ^».^ 
II.     Stephen's  prayer. 
III.     Stephen's   death. — {Hastings,  Rev.  Dr.  James.) 


Vs.  59.    Stephen,  the  First  Christian  Martyr. 

I.    The  man. 

1.  Full  of  faith. 

2.  Full  of  the  Holy  Spirit. 
II.     His  work. 

III.    His  death. 

I.  Violent, —  2.  Triumphant, —  3.  Potent  in  influence. 

(Drew  Sermons  on  Golden  Texts,  /pop.) 

Vs.  56.    The  Heavens  Opened. 

I.  Stephen  gazing  into  heaven. 

II.  Stephen  looking  at  Christ. 

III.  Stephen  stoned. 

IV.  Stephen  in  his  dying  prayer. 

V.     Stephen  asleep. —  {Tahnage,  Rev.  Dr.  T.  De  Witt.) 

Vs.  59.    The  Believer's  Dying  Prayer. 

I.    There  is  a  living  Lord  above. 
II.    There  is  a  spiritual  existence  apart  from  the  body. 
III.    We  may  confidently  commit  our  souls  to  the  Divine  keeping. 

94 


WITNESSES    IN   JERUSALEM  [VII:  60 


Vs.  60.    The  Crowning  of  Love. 


I.    The  Christ-like  prayer. 
II.    The  prayer  of  the  perfected  saint. 


Note  : — The  author  has  not  thought  it  needful  or  wise,  in  a  non-critical 
Exposition,  to  discuss  the  so-called  "mistakes  of  Stephen,"  i.  e.,  the  differ- 
ences between  his  statements  of  history  in  verses  14  and  16,  and  the  Old 
Testament  record,  as  we  have  it  in  Genesis  46:27,  33:19,  and  49:30.  That 
there  are  real  discrepancies  here  must  be  admitted.  Many  explanations  of 
them  have  been  offered,  more  or  less  satisfactory, — chiefly  less ;  but  the 
differences  still  remain.  And  the  devout  reader  will  recognize  that  fact, 
while  he  still  rests  in  the  assurance  that  there  is  nothing  in  them  either  to 
impair  a  sane  view  of  inspiration,  or  discredit  the  Divine  guidance  of  the 
protomartyr's  speech.  And  we  may  dismiss  the  matter  with  the  wise  words 
of  one  of  our  ablest  and  sanest  Commentators,  viz. — "It  is  easy  to  cut  the 
knot  by  assuming  a  mistake  on  Stephen's  part,  but  not  so  easy  to  account 
for  its  being  made  by  such  a  man,  addressing  such  an  audience,  and  then  per- 
petuated in  such  a  history,  without  correction  or  exposure,  for  a  course  of 
ages." — (/.  A.  Alexander.) 

95 


DIVISION   II. 
WITNESSES  "IN  ALL  JUDEA  AND  SAMARIA." 

VIII  :i— XII  :25. 


DIVISION   II. 
WITNESSES  '-IN  ALL  JUDEA  AND  SAMARIA" ;— VIII  :i— 

XII  :25 

Section  i. — The  Testimony  of  the  Persecuted, — 8:1-4. 

I  And  Saul  was  consenting  unto  his  death.  And  there  arose  on  that  day 
a  great  persecution  against  the  Church  which  was  in  Jerusalem;  and  they 
were  all  scattered  abroad  throughout  the  regions  of  Judea  and  Samaria,  ex- 
cept the  apostles.  2  And  devout  men  buried  Stephen,  and  made  great  lamen- 
tation over  him.  3  But  Saul  laid  waste  the  Church,  entering  into  every 
house,  and,  dragging  men  and  women,  committed  them  to  prison.  4  They 
therefore  that  were  scattered  abroad  went  about  preaching  the  word. 


I.  The  burial  of  Stephen, — vs.  2.    2.  The  rigorous  persecution, — vss.  1-3.     3. 
The  spread  of  the  glad  tidings, — vs.  4. 


I.     The  burial  of  Stephen, — vs.  2. 

This  care  of  the  bruised  and  lacerated  body  of  the  protomartyr 
was  taken  by  "devout  men."  It  is  thought  by  some  that  this  term 
"devout"  is  used  by  Luke  in  almost  a  technical  sense,  as  descriptive 
of  those  whose  faces  were  turned  toward  the  light,  but  who  were 
not  yet  fully  instructed  in  the  doctrine  and  fellowship  of  Christ, 
so  that  they  could  be  properly  called  believers  or  disciples.  Corne- 
lius was  a  "devout  man,"  and  had  under  him  a  "devout  soldier," 
whom  he  made  his  messenger,  with  two  of  his  household  servants, 
to  Peter  in  Joppa.  There  were  also  dwelling  in  Jerusalem  at 
Pentecost  "devout  men  out  of  every  nation  under  heaven."  And 
while  the  original  word  in  chapters  two  and  ten  is  not  the  same, 
the  two  words  have  substantially  the  same  meaning,  as  descriptive 
of  character  (see  the  exposition  of  Section  6,  page  149)  ;  and 
whether  we  use  the  one  or  the  other  it  cannot  be  said  that,  in  these 
instances,  the  "devout"  were  already  actually  believers  in  Jesus, 
And,  if  this  distinction  in  Luke's  use  of  the  term  holds  good 
throughout  his  narrative,  it  would  seem  as  if  these  men  who  buried 

99 


VIII:  2]       THE   TESTIMONY   OF   THE   WITNESSES 

the  martyr  were  not  the  open  and  known  disciples  of  the  Nazarene, 
but  strangers  in  whom  the  nascent  faith  was  here  coming  to  its 
first  public  manifestation.  This  seems  probable,  even  if  the  words 
of  the  annalist  will  not  invariably  bear  this  interpretation.  So 
bitter  was  the  rage  of  the  persecuting  powers,  it  would  have  been 
fatal  to  any  known  followers  of  Jesus  for  them  to  have  had  a  hand 
in  the  sepulture  of  the  faithful  witness.  And,  if  it  seems  distress- 
ing to  learn  that  the  interment  of  the  martyr  should  have  fallen 
into  the  hands  of  comparative  strangers,  it  is  fitting  we  should 
remember  that  the  Divine  Martyr  Himself  was  entombed,  not  by 
the  devoted  Twelve,  but  by  two  hitherto  unknown  and  unrecognized 
followers. 

The  great  lamentation  over  the  death  of  Stephen  was  to  be 
expected ;  and  in  this  the  known  and  unknown  disciples  doubtless 
had  a  share.  The  violent  removal  of  such  a  "burning  and  shining 
light"  could  not  but  leave  a  great  horror  of  darkness.  The  mourn- 
ing must  have  been  widespread  and  deep ;  and  this  must  have  been 
intensified,  too,  by  the  mourning  customs  prevalent  among  Oriental 
people  in  primitive  times.  These  mourning  customs,  so  common 
in  Stephen's  day,  and  which  seem  so  extravagant  to  us,  and  unbe- 
coming to  believers,  were  slowly  though  surely  modified  and  mod- 
erated, as  men  came  to  realize  the  blessed  state  of  their  believing 
dead,  and  the  certainty  that  even  the  mortal  remains  of  all  such 
were  still  in  the  keeping  of  their  ever-living  Redeemer. 

The  mourning  of  believers  over  their  believing  dead  has  in  it 
elements  of  sweetness,  mingled  with  bitterness,  that  are  indescrib- 
able. Our  tears  are  not  forbidden.  But  we  "sorrow  not  as  those 
who  have  no  hope."  The  days  of  separation  from  our  beloved, 
and  bereavement  of  their  fellowship,  are  sure  to  come;  but  the 
"time  is  short,"  and  our  chief  concern  should  be  that,  whether  they 
or  we  belong  to  the  departing  host,  the  survivors  may  have  good 
hope  that  it  is  well  with  the  souls  of  those  who  have  "crossed  the 
bourne  whence  no  traveler  returns." 


Verse  2.  Christianity  moderates,  but  does  not  forbid,  the  grief  of  those 
who  have  been  bereaved. — Vs.  2.  The  right  of  sepulture  is  inalienable.  The 
safety  of  the  living  and  respect  for  the  dead  alike  demand  the  prompt  con- 
cession of  this  right. 


100 


IN   ALL   JUDEA   AND    SAMARIA      [VIII:  1-3 

2.     The  rigorous  persecution, — vss.  7-5. 

This  persecution  was  under  the  leadership  of  Saul  of  Tarsus,  if, 
indeed,  it  was  not  instigated  chiefly  by  his  terrible  animosity.  As 
this  is  the  first  reference  in  the  Scriptures  to  a  man  whose  person- 
ality and  influence  soon  became  such  dominating  forces  in  the 
development  of  Christianity,  it  is  well  for  us  to  take  a  look  at  him. 

He  had  the  birthright  of  Roman  citizenship,  but  he  was  a 
Pharisee  of  the  Pharisees.  He  was  devoted  to  Judaism  with  a  zeal 
and  ardor  that  were  fanatical.  His  hatred  of  the  Nazarenes  was 
malignant  and  unrelenting, — none  the  less  fierce  that  it  grew  out 
of  an  ignorance  that  was  not  less  colossal  than  inexcusable.  His 
every  breath  was  full  of  "threatenings  and  slaughter  against  the 
disciples  of  the  Lord."  He  was  "exceedingly  mad  against  them," 
and  "when  they  were  put  to  death  he  gave  his  vote  against  them." 

This  was  the  leader  in  this  first  organized  persecution  of  the 
infant  Church.  The  growth  of  his  persecuting  spirit  is  indicated 
in  the  narrative; — (i)  He  was  present  to  care  for  the  outer  gar- 
ments of  the  infuriated  men  who  stoned  Stephen; — (2)  With  the 
insensate  rage  and  violence  of  that  bloody  execution  he  was  in 
thorough  sympathy.  Though  doubtless  impressed  by  the  dying 
martyr's  testimony  and  beatific  vision,  he  yet  stood  among  his 
murderers  "consenting  unto  his  death"; — (3)  He  zealously  led  in 
a  house-to-house  visitation,  in  searching  for  adherents  of  "The 
Way,"  and,  "laying  waste  the  Church,"  and  "dragging  men  and 
women"  frGm  their  homes,  "committed  them  to  prison";  (4)  Nor 
did  this  activity  in  Jerusalem  satisfy  the  raging  of  his  malice. 
"He  persecuted  them  even  unto  foreign  cities,"  and  believers  in 
far-ofif  Damascus  were  not  beyond  the  grasp  of  his  unrelenting 
malevolence. 

The  effect  of  this  fiery  persecution  was  inevitable.  The  brother- 
hood of  believers  was  broken  up.  No  more  public  assemblies  were 
permitted  or  possible.  Solomon's  Porch  was  doubtless  barred  to 
those  whose  preaching  in  the  judgment  of  their  enemies  was  a 
profanation  of  the  sacred  precincts  of  the  Temple.  And,  even  in 
private  houses,  the  informal  meetings  of  the  disciples  were  held 
in  secret,  while  some  of  their  number  were  detailed  to  watch  beside 
barred  gates  against  surprise  and  arrest,  as  Rhoda  seems  to  have 
been  thus  stationed  for  such  a  purpose. 

lOI 


VIII:  3-4]       THE   TESTIMONY   OF   THE   WITNESSES 

The  great  body  of  the  private  membership  of  the  Church  was 
scattered  near  and  far  through  the  cities  and  villages  of  the  land. 
The  twelve  apostles  alone  remained  in  Jerusalem.  How  they 
escaped  this  outburst  of  malignant  zeal  does  not  clearly  appear. 
That  it  was  important  for  the  Qiurch  itself  that  its  leaders  should 
for  the  present  remain  together  for  mutual  counsel  and  encourage- 
ment it  is  not  difficult  to  understand.  All  the  more  important,  we 
should  say,  was  it  for  their  enemies  to  get  hold  of  them  and 
destroy  them.  But  they  were  kept  in  safety  even  in  the  stronghold 
of  their  foes.  That  Divine  Power  which  protected  Joash  in  the 
very  precincts  of  the  Temple  for  six  years,  while  the  infamous 
Athaliah  ruled  and  raged  in  defiance  of  God  and  man  in  the  little 
capital,  preserved  the  apostles  also  even  in  the  narrow  boundaries 
of  the  walls  of  old  Jerusalem.  The  fear  of  them  may  have  fallen 
on  their  enemies.  Men  so  manifestly  endowed  with  supernatural 
powers  were  not  to  be  trifled  with.  And  so  the  rulers  let  them 
alone;  while  no  doubt  the  apostles  themselves  did  all  they  could 
in  reason  do  to  avoid  an  open  breach. 


Verse  i.  Free  consent  to  an  evil  deed  is  not  less  guilty  than  full  par- 
ticipation in  its  accomplishment.  Saul  onh'  held  the  garments  of  those  who 
threw  the  stones,  but  he  was  as  much  a  murderer  as  an}'  of  them. — Vs.  i. 
God  will  always  keep  His  own.  He  may  do  so  by  sending  them  away  from 
danger,  or  by  guarding  them  in  the  immediate  presence  of  danger. — Vs.  3. 
Great  malice,  combined  with  great  ignorance,  may  lead  to  great  sin,  and  yet 
eventually  meet  with  a  greater  forgiveness.  But  great  malice  and  great 
knowledge  are  important  and  needful  elements  of  that  "sin  which  is  unto 
death,"  and  hath  never  forgiveness,  "neither  ir  this  world,  nor  in  that  which 
is  to  come." 


3.     The  spread  of  the  glad  tidings^ — vs.  4. 

"They  therefore  that  were  scattered  abroad  went  about  preach- 
ing the  word."  The  disciples  were  scattered,  not  silenced.  Several 
things  connected  with  this  scattering  are  worthy  of  special  note, 
viz: — 

(i)  It  was  ordered  of  the  Lord.  The  devil  here,  as  often,  was 
working  to  the  furtherance  of  God's  purposes.    He  was  minded  to 

102 


IN   ALL   JUDEA   AND    SAMARIA  [VIII:  4 

destroy  the  infant  Church  by  scattering  its  membership.  His 
scheme  really  greatly  multiplied  its  numbers  and  power.  You  can 
extinguish  a  fire  by  scattering  the  brands  here  and  there;  but,  if 
those  brands  fall  in  the  right  place,  the  light  and  heat  of  the  con- 
flagration will  be  vastly  extended.  It  was  so  here.  Satan  broke 
up  the  central  fire;  but  God  took  care  of  the  brands.  He  guided 
their  fall,  and  made  them  centers  of  other  holy  fires  throughout 
Judea  and  Samaria. 

(2)  This  spread  of  the  glad  tidings  was  accomplished  through 
the  private  membership  of  the  Church.  It  is  not  enough  for  a 
Church  that  it  have  evangelistic  pastors.  Every  individual  member 
must  be  a  messenger  of  good  tidings.  There  was  room  in  Jeru- 
salem before  the  storm  of  persecution  broke  for  many  to  say, 
"There  is  much  work  to  be  done  here ;  unbelievers  are  just  at  hand : 
with  so  much  'land  to  be  possessed,'  why  look  further,  why  go 
abroad?"  But  God  routed  them  out,  and  sent  them  forth.  He 
barred  the  nearer  doors,  and  swung  wide  the  further  gates,  that  so 
the  Gospel  might  more  widely  prevail. 

(3)  "The  word"  they  preached  carried  the  "tidings  of  great 
joy,  which  were  to  be  to  all  people."  These  private  members  were 
true  to  the  single  message  of  their  leaders.  They  spoke  the  same 
"one  word."  They  proclaimed  Jesus  the  Nazarene  as  the  risen 
and  exalted  Son  of  God.  Their  message  was  one  of  joy.  Luke's 
expression  is  singularly  full  and  expressive, — "They  went  about 
preaching  the  glad  tidings  of  the  word,"  literally  "evangelizing  the 
word."  They  had  heard  the  message  of  the  prophet,  and  sought 
to  fulfill  it, — "O  thou  that  tellest  good  tidings  to  Zion,  get  thee  up 
on  a  high  mountain ;  O  thou  that  tellest  good  tidings  to  Jerusalem, 
lift  up  thy  voice  with  strength,  lift  it  up,  be  not  afraid;  say  unto 
the  cities  of  Judah,  Behold  your  God."  They  were  banished  from 
the  capital,  but  they  went  forth,  not  seeking  hiding-places  from 
their  persecutors,  but  to  find  new  and  responsive  audiences  for  the 
words  of  grace  and  life,  which  they  were  commissioned  to  pro- 
claim. "Persecuted  but  not  forsaken,  cast  down  but  not  destroyed," 
they  went  everywhere  full  of  joy  to  "tell  the  wondrous  story." 


Verse  4.    How  blessed  are  they  who  have  a  message  of  salvation  for 
lost   men. 

103 


VIII:  4-13]    THE   TESTIMONY   OF   THE   WITNESSES 


Vss.  8:4-5  AND  35.    All  at  It. 

I.  The  universality  of  the  work  of  evangelism. 

II.  The  naturalness  of  it. 

III.  The  joyfulness  of  the  w^ork. 

IV.  The  supremacy  of  the  work. 

V.     The  speciality  of  the  work. —  {Spurgcon.) 

Vss.    I    AND    3,    9:5    AND    II.      ThE    StRONG    CONTRASTS    OF    MORAL    CHARACTER. 

I.  Moral  character  quiescently  consenting  to  the  wrong. 

II.  Also  in  determined  hostility  to  the  right. 

III.  Also  aroused  and  inquiring. 

IV.  Also  in  communion  with  God. —  {The  Homilist.) 

Vs.  4.    Vacation. 
I.     Its  benefits. 
II.    Its  dangers. 

1.  Inattention  to  secret  duties. 

2.  Caught  in  the  undertow  of  wordliness. 

3.  Yielding  to  selfishness. 

4.  Neglect  of  Church  and  public  Christian  duties. 

{The  Treasury.) 


Section  2. — The  Testimony  of  the  Evangelists  in  Samaria, — 8:5-25. 

Sub-section  i. — The  Unofficial  Visit  of  Philip, — 8:5-13. 

5  And  Philip  went  down  to  the  city  of  Samaria,  and  proclaimed  unto 
them  the  Christ.  6  And  the  multitudes  gave  heed  with  one  accord  unto  the 
things  that  were  spoken  by  Philip,  when  they  heard  and  saw  the  signs 
which  he  did.  7.  For  from  many  of  those  that  had  unclean  spirits,  they  came 
out,  crying  with  a  loud  voice:  and  many  that  were  palsied,  and  that  were 
lame,  were  healed.     8  And  there  was  much  joy  in  that  city. 

9  But  there  was  a  certain  man,  Simon,  by  name,  who  before-time  in  the 
city  used  sorcery,  and  amazed  the  people  of  Samaria,  giving  out  that  himself 
was  some  great  one.  10  To  whom  they  all  gave  heed,  from  the  least  to  the 
greatest,  saying.  This  man  is  that  power  of  God  which  is  called  Great.  11 
And  they  gave  heed  to  him,  because  that  of  long  time  he  had  amazed  them 
with  his  sorceries.  12  But  when  they  believed  Philip  preaching  good  tidings 
concerning  the  kingdom  of  God  and  the  name  of  Jesus  Christ,  they  were 
baptized,  both  men  and  women.  13  And  Simon  also  himself  believed :  and, 
being  baptized,  he  continued  with  Philip;  and,  beholding  signs  and  great 
miracles  wrought,  he  was  amazed. 

104 


IN   ALL   JUDEA   AND    SAMARIA      [VIII :  5-8 

I.     The  success  of  Philip's  mission, — vss.  5-8.    2.  The  spurious  conversion  of 
Sim  on  J — vss.  g-13. 


I.     The  success  of  Philip's  mission, — vss.  5-8. 

This  Philip  is  the  Deacon,  elsewhere  mentioned  only  in  chapters 
6:5  and  21:8.  He  is  often  confounded  with  Philip  the  Apostle. 
His  work  of  ministering,  with  his  fellow-deacons,  to  the  needs 
of  the  Hellenistic  widows  was  broken  up  by  the  scattering  of  the 
persecution.  But,  like  Stephen,  Philip  was  gifted  as  a  preacher  of 
the  glad  tidings.  He  was  an  evangelist  as  well  as  deacon.  In  the 
only  other  subsequent  reference  to  him  in  this  history  he  is  called 
"Philip  the  evangelist,"  and  is  mentioned  as  living  in  Caesarea  with 
four  daughters,  who  also  were  heralds  of  the  "good  news." 

Philip  seems  to  have  shared  the  wider  vision  and  far  outlook  of 
Stephen.  And  so,  when  compelled  to  fly  from  Jerusalem,  he  goes 
down  to  Samaria.  Grace  enabled  him  to  overcome  the  racial  ani- 
mosity of  the  Jews  toward  the  Samaritans;  and  first  of  all  the 
brotherhood  of  believers,  he  hastened  to  carry  the  Gospel  to  the 
traditional  enemies  of  his  people. 

The  message  of  the  evangelist  is  briefly  but  suggestively  set 
forth  by  the  historian, — "He  proclaimed  unto  them  the  Christ," — 
literally,  "He  heralded  to  them  Messiah."  The  proclamation  of 
Jesus  of  Nazareth  as  the  Lord's  Anointed, — their  promised  Mes- 
siah-Saviour,— this  was  Philip's  message.  A  fuller  statement  of 
that  message  is  given  in  the  12th  verse.  Philip  came  to  Samaria 
"preaching  good  tidings  concerning  the  kingdom  of  God  and  the 
name  of  Jesus  Christ."  As  Paul,  afterwards  in  Rome  for  two 
years,  continued  "preaching  the  kingdom  of  God  and  teaching 
the  things  concerning  the  Lord  Jesus  Christ,"  so  here  Philip  delivers 
the  same  message.  He  has  learned,  and  now  explains,  the  true 
nature  of  the  Messianic  kingdom,  and  dwells  with  persuasive  power 
upon  the  name  "that  is  above  every  name,"  the  name  of  Jesus 
Christ,  the  Anointed  Saviour. 

The  neighboring  city,  only  a  few  years  before,  had  received 
the  Nazarene  for  a  blessed  sojourn  of  two  days,  and  had  come 
to  recognize  in  Him  the  "Saviour  of  the  world."  Little  wonder 
then  that  the  people  of  Samaria  "gave  heed  with  one  accord  unto 
the  things  that  were  spoken  by  Philip."     Is  the  suggestion   far- 

105 


VIII:  5-8]      THE   TESTIMONY   OF   THE   WITNESSES 

fetched  that  the  cry  of  the  woman  of  the  nearby  Sychar, — awak- 
ened to  attention,  thoughtfulness,  the  voice  of  conscience,  and  the 
pleadings  of  faith, — "Come,  see  a  man  who  told  me  all  things  that 
ever  I  did !  Is  not  this  the  Christ  ?" — should  have  sounded  through 
the  beautiful  vale  of  Shechem  till  it  came  even  to  the  capital,  the 
white  crown  sitting  on  her  emerald  hill,  and  so  prepared  many  of 
the  Samaritans  for  the  glad  tidings  which  the  evangelist  was  com- 
missioned to  proclaim? 

The  Samaritans  heard  the  word  which  Philip  spoke,  and  saw 
the  signs  which  he  wrought.  The  publicans  and  sinners,  we  are 
told,  drew  near  to  the  Lord,  in  the  days  of  his  earthly  ministry, 
"to  hear  Him"  (Luke  15:1);  the  cavillers  of  Capernaum  condi- 
tioned their  faith  on  their  witnessing  the  signs  (John  6:30);  the 
people  of  Samaria  both  heard  the  word  and  saw  the  signs ;  and 
so  they  came  to  believe. 

Were  not  the  signs  which  they  witnessed  well  fitted  to  awaken 
their  sympathetic  interest  and  lead  them  to  faith  in  the  great 
Physician?  Here  was  healing  for  the  souls  of  men, — deliverance 
from  the  possession  and  power  of  evil  spirits.  Here  also  was  a 
sovereign  cure  for  all  physical  maladies,  for  "many  that  were  pal- 
sied, and  were  lame,  were  healed."  The  result  of  Philip's  mission 
was,  as  is  always  the  case  with  the  faithful  preaching,  and  hearty 
and  sincere  acceptance,  of  the  Gospel ; — the  city  was  full  of  joy. 
As  at  Pentecost,  "gladness  and  singleness  of  heart"  ruled  the  great 
company  of  believers,  so  here  the  multitudes  of  a  city  were  filled 
with  gladness. 


Verse  5.  The  Gospel  of  Christ  is  the  only  efficient  remedy  for  family 
feuds  and  racial  animosities. — Vs.  6.  The  "word"  and  the  "sign"  were  the 
victorious  weapons  of  the  evangelist's  warfare. — Vs.  7.  The  devil  is  a  great 
blusterer;  he  makes  the  most  noise  when  he  is  nearest  defeat. — Vs.  7.  The 
authenticating  signs  which  Jesus  enabled  his  disciples  to  exhibit  were  like 
His  own  wonder-works,  i.  e.,  works  of  mercy  and  healing. — Vs.  8.  The 
triumph  of  the  Gospel  in  any  city  will  fill  that  city  with  great  joy  and 
gladness. 

Vss.  5-8.     Philip  Preaches  Christ  in  Samaria. 

I.    The  subject  of  his  discourses. 
II.    The  effect  of  his  ministrations. 

Simeon  (Horce  Homilcticcc). 

106 


IN   ALL   JUDEA   AND    SAMARIA     [VIII:  9-13 


2.     The  spurious  conversion  of  Simon, — vss.  9-13. 

This  deceiver  is  known  in  Church  History  as  Simon  Magus, 
i.  e.,  Simon  the  Magian.  There  seems  to  be  no  doubt  that  he  was 
one  of  the  greatest  of  all  sorcerers  named  in  the  annals  of  men. 
The  early  Christians  have  many  accounts,  apparently  of  the  highest 
authenticity,  of  his  remarkable  career.  It  is  enough  for  us  to  attend 
here  to  what  is  said  of  him  in  the  inspired  narrative. 

His  estimate  of  himself  is  suggestive,  and  throws  a  flood  of  light 
upon  his  character.  He  gave  out  that  "himself  was  some  great 
one."  Amazing  men  with  his  magical  arts,  with  monumental  assur- 
ance he  set  himself  up  for  some  extraordinary  being, — yet  robing 
himself  in  mystery,  that  men  might  wonder  and  conjecture  who  he 
could  be.  And  the  people,  from  the  least  to  the  greatest,  as  not 
infrequently  the  unthinking  populace  will  do,  took  him  at  his  own 
estimate,  and  even  enlarged  upon  it,  as  they  cried,  "This  man  is  that 
power  of  God  which  is  called  Great." 

The  historian  tells  us  how  he  came  to  be  so  influential  in 
Samaria.  He  amazed  them  with  his  sorceries, — bewitching  them 
with  his  magical  arts,  and  mystifying  them  with  the  exhibition 
of  occult  powers.  The  age  was  one  greatly  given  to  the  so-called 
"Black  Arts."  Simon  Magus  in  Samaria,  and  Bar-Jesus  of  Paphos 
in  Cyprus,  and  the  unnamed  magicians  of  Ephesus,  whose  books 
were  burnt,  to  the  value  of  fifty  thousand  pieces  of  silver,  all  evi- 
dence the  wide  prevalence  of  this  diabolical  practice,  and  the 
certainty  that  men,  who  reject  a  divine  revelation,  yet  so  crave  the 
knowledge  of  the  unseen  world  as  to  resort  to  even  divination  and 
witchcraft  to  satisfy  their  longings. 

Simon  professed  conversion  and  received  baptism.  Going  with 
the  crowd,  and  astonished  by  Philip's  miracles,  he  "also  himself 
believed ;  and  being  baptized  he  continued  with  Philip ;  and,  behold- 
ing signs  and  great  miracles  wrought,  he  was  amazed."  He  ceased 
his  wicked  sorceries,  and  kept  the  company  of  the  evangelist.  That 
he  was  not  truly  converted  from  the  error  of  his  ways  will  soon 
appear;  but  for  the  time  being  he  seems  to  be  himself  a  miracle 
of  grace.  Yet  all  the  time  his  attention  is  evidently  concentrated 
on  the  wonder-works  wrought  by  Philip.  In  the  realm  of  wonder 
he  had  hitherto  stood  alone,  a  marvel  to  the  multitude.     Now  he 

107 


VIII:  14-25]     THE   TESTIMONY   OF   THE   WITNESSES 

beholds  another  entering  the  realm  gifted  with  powers  which  he 
knew  he  had  never  possessed.  And  he  narrowly  observes  the 
stranger,  and  is  confounded  by  what  he  sees. 


Verse  9.  Here  is  a  contest  between  the  true  and  the  false  in  the  realm 
of  the  supernatural.  It  would  seem  as  if  Philip  was  enabled  to  work  an  un- 
usual number  of  signs  and  wonders.  The  Gospel  was  entering  the  lists  with 
a  pretended  supernaturalism,  and  therefore  was  specially  armed  and  endowed 
for  the  contest. — Vs.  10.  Simon's  wonders  and  witcheries  were  more  than 
mere  sleights  of  hand  and  feats  of  jugglery.  He  seemed  to  be  in  reality  in 
league  with  the  Prince  of  Darkness.  He  was  "the  power  of  God,"  so  the 
people  said,  "which  is  called  Great." — Vss.  11-12.  The  region  of  the  occult, 
the  unseen  world,  foretelling  the  future,  divination,  magic  arts,  and  kindred 
subjects,  have  a  strange,  weird  fascination  for  multitudes  of  people.  To  the 
Christian  believer  it  is  both  a  useless  and  forbidden  realm.  The  Gospel  of 
Christ  tells  us  all  we  need  to  know  of  the  unseen  world.  Jesus  alone  has 
visited  that  world,  and  come  back  to  us  with  authentic  tidings.  He  has 
given  us  all  the  information  that  is  good  for  us  to  have,  till  we  go  in  to  look 
upon  His  face. 


Sub-section  2. — The  official  visit  of  Peter  and  John, — 8:14-25. 

14  Now  when  the  apostles  that  were  at  Jerusalem  heard  that  Samaria 
had  received  the  word  of  God,  they  sent  unto  them  Peter  and  John:  15  who 
when  they  were  come  down,  prayed  for  them,  that  they  might  receive  the 
Holy  Spirit :  16  for  as  yet  He  was  fallen  upon  none  of  them :  only  they  had 
been  baptized  into  the  name  of  the  Lord  Jesus.  17  Then  laid  they  their 
hands  upon  them,  and  they  received  the  Holy  Spirit.  18  Now  when  Simon 
saw  that  through  the  laying  on  of  the  apostles'  hands  the  Holy  Spirit  was 
given,  he  offered  them  monej-,  19  saying,  Give  me  also  this  power,  that  on 
whomsoever  I  lay  my  hands,  he  may  receive  the  Holy  Spirit.  20  But  Peter 
said  unto  him.  Thy  silver  perish  with  thee,  because  thou  hast  thought  to 
obtain  the  gift  of  God  with  money.  21  Thou  hast  neither  part  nor  lot  in  this 
matter :  for  thy  heart  is  not  right  before  God.  22  Repent  therefore  of  this  thy 
wickedness,  and  pray  the  Lord,  if  perhaps  the  thought  of  thy  heart  shall  be 
forgiven  thee.  22  For  I  see  that  thou  art  in  the  gall  of  bitterness  and  in  the 
bond  of  iniquity.  24  And  Simon  answered  and  said,  Pray  ye  for  me  to  the 
Lord,  that  none  of  the  things  which  ye  have  spoken  come  upon  me.  25  They 
therefore,  when  they  had  testified  and  spoken  the  word  of  the  Lord,  returned 
to  Jerusalem,  and  preached  the  Gospel  in  many  villages  of  the  Samaritans. 


I.  This  visit  was  by  direction  of  the  Church's  leaders, — vs.  14.  2.  The  ob- 
ject of  the  apostles'  coming  down  to  Samaria, — vss.  15-17.  3.  Their  deal- 
ings tuith  Simon,  the  sorcerer, — vss.  18-24.  4-  Their  return  journey, — 
vs.  25. 

108 


IN   ALL   JUDEA   AND    SAMARIA        [VIII:  14 

I.     This  visit  was  by  direction  of  the  Church's  leaders, — vs.  14. 

The  mission  of  Philip  was  of  his  own  motion.  The  opportunity 
for  further  service  in  Jerusalem  being  for  the  present  denied  him, 
his  heart  full  of  love  and  zeal  led  him  to  fly,  with  the  good  news, 
down  to  Samaria.  It  is  not  improbable  also  that  he  thought  of 
this  city  as  the  safest  place  for  evangelistic  effort,  while  the  storm 
of  persecution  raged  in  Jerusalem,  The  enemies  of  the  Nazarene 
would  not  be  likely  to  seek  His  followers  among  their  own  bitter 
foes,  for  we  may  well  believe  that  it  was  still  true  that  "the  Jews 
had  no  dealings  with  the  Samaritans." 

But,  unlike  Philip's  mission,  this  of  Peter  and  John  was  by 
authority  of  their  brethren  of  the  apostolic  company.  We  have  no 
warrant  for  saying  that  this  deputation  was  sent  to  Samaria  in  any 
unfriendly  spirit,  or  for  the  jealous  inspection  of  a  work  not  orig- 
inated by  the  leaders  themselves.  The  Church  was  entering  upon 
the  second  great  period  of  expansion,  through  the  testimony  of 
the  witnesses,  as  outlined  by  her  Divine  Head  (1:8),  when  His 
disciples  were  to  be  witnesses  not  only  "in  Jerusalem"  but  also 
"in  all  Judea  and  Samaria." 

It  was  fitting,  therefore,  that  the  apostles  should  not  only  mark 
the  progress  of  the  Church  in  this  transitional  period,  but  do  also 
all  they  could  to  guide  her  development  in  the  right  direction  and 
to  the  highest  measure  of  success.  And  who  of  their  number  were 
better  qualified  to  put  their  hands  to  the  helm  than  Peter  and 
John?  So,  these  old  comrades,  who  had  executed  so  notable  a 
commission  at  the  Beautiful  Gate  of  the  Temple,  appear  at  the 
gates  of  Samaria,  not  now,  no  more  than  then,  with  silver  and  gold 
for  the  needy,  but  with  the  words  of  grace  and  life. 


Verse  14.    In  the  choice  of  able  men  for  important  missions  the  early 
Church  is  our  wise  exemplar. 


2.    The  object  of  the  apostles'  coming  down  to  Samaria, — vss.  15-17- 

Their  mission  in  this  old  capital  of  the  Kingdom  of  Israel  was 
not  to  criticize  the  work  of  the  evangelist,  but  to  confirm  the  souls 
of  believers  and  to  impart  to  them  rich  spiritual  gifts  in  the  baptism 

109 


VIII:  15-17]      THE   TESTIMONY   OF   THE   WITNESSES 

of  the  Holy  Spirit.  Manifestly  these  new  disciples  had  already 
received  the  Holy  Spirit  in  converting  and  saving  power  under  the 
preaching  of  Philip;  and  they  had  been  baptized  in  the  name  of 
the  Lord  Jesus.  It  seems  evident,  therefore,  that  the  use  and 
significance  of  the  full  formula  of  Christian  baptism  in  the  Triune 
Name  of  Father,  Son  and  Holy  Spirit  had  as  yet  neither  become 
general,  nor  generally  understood. 

What,  then,  did  the  Samaritans  receive,  through  the  laying  on 
of  the  hands  of  the  apostles,  which  they  had  not  already  received 
through  the  preaching  of  Philip?  The  answer  is,  They  received 
what  fell  on  the  disciples  at  Pentecost, — what  was  given  to  Corne- 
lius and  his  household  under  the  preaching  of  Peter, — and  what 
came  to  the  Ephesian  Twelve  through  the  laying  on  of  Paul's 
hands,  i.  e.,  the  miraculous  endowment  of  power  in  the  gift  of 
the  Spirit, — a  confirmation  of  His  inner  presence  and  grace,  and 
most  of  all  a  sign  of  power  to  the  unbelieving  and  disobedient. 
They  therefore  also  "spake  with  tongues  and  magnified  God." 
And  men  in  Samaria,  as  everywhere  else,  marveled,  and  said  one 
to  another,  "We  have  seen  strange  things  to-day." 


Verse  15.  Sometimes  the  best  we  can  do  for  a  fellow-believer  is  to  pray 
for  him ;  and,  if  he  be  a  worker  in  building  the  kingdom,  the  best  prayer  we 
can  offer  for  him  is  that  he  may  be  filled  with  the  Holy  Spirit. — Vs.  17. 
The  Church  needs  a  new  realization  of  what  it  is  to  be  baptized  with  the 
Holy  Spirit  for  service. 


3.     Their  dealings  zvith  Simon,  the  sorcerer, — vss.  18-24. 

Among  those  who  were  astonished  by  what  they  saw  was  Simon 
Magus.  He  had  been  wont  to  mystify  men ;  now  he  is  himself 
mystified.  Here  was  a  secret  these  men  possessed,  which  he  did 
not  possess,  and  could  not  understand.  That  secret — this  seems  to 
be  his  thought — I  must  have,  that  through  my  hands  this  mysterious 
power,  in  the  gift  of  the  Spirit  and  of  tongues,  may  be  imparted. 
He  had  doubtless  acquired  the  mysteries  of  his  occult  arts  at  the 
cost  of  a  large  sum  of  money.  If  he  could  purchase  this  power, 
it  would  be  of  more  value  than  all  the  balance  of  his  mysterious 
possessions. 

no 


IN   ALL   JUDEA   AND    SAMARIA    [VIII:  18-24 

The  possibility  that  Simon  could  cherish  such  a  thought,  and 
make  such  a  proposition  to  the  apostles,  discloses  the  rottenness 
of  the  magician's  professed  conversion,  and  the  hollow  formalism 
of  his  baptism.  The  sternness  of  Peter's  denunciation  is  none  too 
severe  for  the  perfidy  and  hypocrisy  of  the  sorcerer.  "Thy  silver 
perish  with  thee,  because  thou  hast  thought  to  obtain  the  gift  of 
God  with  money.  Thou  hast  neither  part  nor  lot  in  this  matter : 
for  thy  heart  is  not  right  before  God.  Repent  therefore  of  this 
thy  wickedness,  and  pray  the  Lord,  if  perhaps  the  thought  of  thy 
heart  shall  be  forgiven  thee.  For  I  see  that  thou  art  in  the  gall  of 
bitterness  and  in  the  bond  of  iniquity!"  Buying  the  gift  of  God 
with  money !  What  sacrilege !  No  wonder  simony  has  come  to 
be  branded  as  "the  heaviest  of  all  ecclesiastical  crimes," 

The  effect  on  Simon  of  Peter's  indignant  and  withering  denun- 
ciation was  for  the  time  being  terrifying.  In  the  extremity  of  his 
fear  he  cried,  "Pray  ye  for  me  to  the  Lord,  that  none  of  the  things 
ye  have  spoken  come  upon  me."  It  was  the  cry  of  abject  fear,  but 
not  the  voice  of  true  penitence.  The  sacred  narrative  veils  the 
future  of  the  noted  magician,  once  brought  so  near  the  gates  of 
salvation,  and  so  powerfully  wrought  upon  by  the  truth  of  God. 
It  is  said  that  he  went  to  Rome  with  Felix  in  the  year  A.  D.  60; 
and  Christian  writers  tell  of  his  continued  career  of  colossal  impos- 
ture both  in  the  provinces  and  in  Rome  itself,  ending  at  last  in 
self-deception  so  great  that  by  his  own  direction  he  was  buried 
alive  in  the  confident  assurance  and  assertion  that  he  would  rise 
again  on  the  third  day;  and  so  he  perished  the  victim  of  his  own 
cherished  delusions. 

The  apostles  made  short  work  with  the  hypocrite;  and,  leaving 
him  to  his  career  of  villainy,  they  turned  te  the  accomplishment 
of  their  mission.  That  mission  was  the  double  one  of  testimony 
and  evangehzation.  They  "testified,  and  spoke  the  word  of  the 
Lord."  They  could  not  forget  their  function  as  witnesses  of  the 
resurrection  of  Jesus  of  Nazareth.  And  the  "word  of  the  Lord," 
which  they  proclaimed,  was  a  word  of  salvation  through  the  cruci- 
fied, risen  and  exalted  Redeemer, 


Verse  18.  Simony  has  come  to  mean  the  buying  and  selling  of  places 
and  preferments  in  the  Church.  The  essence  of  the  sin  is  in  using  religion 
to  advance  one's  temporal  interests:  and  such  sin  is  not  uncommon  in  the 


III 


VIII:  26-40]     THE   TESTIMONY   OF   THE    WITNESSES 

modern  Church. — Vs.  19.  The  possibility  and  extent  of  self-deception.  It 
is  both  a  cause  and  a  result  of  hypocrisy. — Vs.  21.  Getting  right  with  God  is 
chiefly  getting  the  heart  right. — Vs.  22.  Sin  is  something  more  than  wicked 
words  or  deeds;  the  thoughts  of  our  hearts  need  to  be  forgiven. — Vs.  23. 
The  awful  state  of  the  impenitent  hypocrite, — "He  is  in  the  gall  of  bitterness, 
and  in  the  bond  of  iniquity." — Vs.  24.  A  false  repentance  sometimes  carries 
more  than  one  mark  of  the  true.  In  Simon's  case,  there  were:  (i)  Concern  of 
soul, — (2)  Conscious  need  of  help, — (3)  Asking  for  prayer.  One  may  ex- 
perience all  these,  and  still  be  only  a  spurious  penitent.  No  sorrow  for  sin 
will  avail,  if  there  be  no  turning  away  from  sin. 

Vss.  5-24.    A  Spurious  Conversion. 

I.  Having  gifts,  but  not  grace. 

II.  Worshipping  the  money-god. 

III.  Living  for  selfish  ends. 

IV.  Being  wrong  in  heart. 
V.  Being  wrong  in  thought. 

VI.    Continuing  impenitent. 

Vss.  18-24.    The  Two  Simons. 
I.    Simon  Magus.  II.  Simon  Peter. 

Vss.  18-24.    Simon  Magus,  or  Wrong-heartedness. 

I.  Covetousness  is  the  essence  of  wrong-heartedness. 

II.  Wrong-heartedness  is  an  evil  of  the  greatest  magnitude. 

III.  There  is  a  determinate  way  in  which  this  enormous  evil  may  be  cured. 

IV.  Although  this  way  is  distinctly  defined,  there  is  a  tendency  of  the  cor- 

rupt heart  to  project  methods  of  its  own. —  (The  Homilist.) 

Vss.  14-25.    The  Natural  Heart. 

I.  The  natural  heart  has  no  knowledge  of  divine  things. 

II.  Man's  wickedness  before  God  is  in  the  condition  of  his  heart. 

III.  Only  God's  power  can  renew  the  heart. 

IV.  The  hope  of  man  is  in  prayer.— (Crosby,  Rev.  Dr.  Howard.) 


Section  3. — The  Testimony  of  Philip  before  the  Eunuch,— 8 126-40. 

26  But  an  angel  of  the  Lord  spake  unto  Philip,  saying.  Arise,  and  go 
toward  the  south  unto  the  way  that  goeth  down  from  Jerusalem  unto  Gaza: 
the  same  is  desert.    27  And  he  arose  and  went :  and  behold  a  man  of  Ethiopia, 

1X2 


IN   ALL   JUDEA   AND    SAMARIA    [VIII 126-40 

a  eunuch  of  great  authority  under  Candace,  Queen  of  the  Ethiopians,  who 
was  over  all  her  treasure,  who  had  come  to  Jerusalem  to  worship;  28  and 
he  was  returning  and  sitting  in  his  chariot,  and  was  reading  the  prophet 
Isaiah.  29  And  the  Spirit  said  unto  Philip,  Go  near,  and  join  thyself  to  this 
chariot.  30  And  Philip  ran  to  him,  and  heard  him  reading  Isaiah  the  prophet, 
and  said,  Understandest  thou  what  thou  readest?  31  And  he  said,  How  can 
I,  except  some  one  shall  guide  me?  And  he  besought  Philip  to  come  up  and 
sit  with  him.  32  Now  the  passage  of  the  Scripture  which  he  was  reading  was 
this, — 

He  was  led  as  a  sheep  to  the  slaughter; 
And  as  a  lamb  before  his  shearer  is  dumb, 
So  he  openeth  not  his  mouth; 
S3  In  his  humiliation  his  judgment  is  taken  away; 
His  generation  who  shall  declare? 
For  his  life  is  taken  from  the  earth. 

34  And  the  eunuch  answered  Philip,  and  said,  I  pray  thee,  of  whom  speaketh 
the  prophet  this?  Of  himself,  or  of  some  other?  35  And  Philip  opened  his 
mouth,  and,  beginning  from  this  scripture,  preached  unto  him  Jesus.  36  And, 
as  they  went  on  their  way,  they  came  to  a  certain  water;  and  the  eunuch 
saith,  Behold  here  is  water;  what  doth  hinder  me  to  be  baptized?  38  And 
he  commanded  the  chariot  to  stand  still:  and  they  both  went  down  into  the 
water,  both  Philip  and  the  eunuch;  and  he  baptized  him.  39  And  when  they 
came  up  out  of  the  water,  the  Spirit  of  the  Lord  caught  away  Philip;  and 
the  eunuch  saw  him  no  more,  for  he  went  on  his  way  rejoicing.  40  But 
Philip  was  found  at  Azotus:  and,  passing  through,  he  preached  the  Gospel 
to  all  the  cities  till  he  came  to  Caesarea. 


I.  The  strange  commission, — vs.  26.  2.  The  unexpected  meeting, — vss. 
27-29.  3.  The  Gospel  in  Isaiah, — vss.  30-35.  4.  Confessing  the  Lord 
Jesus, — vss.  36-38.    5.  The  parting  of  the  ways, — vss.  39-40. 


I.    The  strange  commission, — vs.  26. 

Philip  was  doing  a  great  work  in  Samaria.  Simon  Magus  had 
been  silenced  though  not  converted.  Because  of  the  departure  of 
Peter  and  John  it  would  seem  as  if  Philip  ought  to  have  been 
allowed  to  remain.  But  he  is  sent  away, — sent  to  the  desert,  an 
uninhabited  country, — a  long  journey  over  the  hills  of  Samaria,  or 
to,  and  then  by,  the  plain  of  Sharon  down  the  caravan  route  to 

"3 


VIII:  26]      THE   TESTIMONY    OF   THE    WITNESSES 

Gaza.  Somewhere  to  the  far  southwest  his  road  would  intersect 
the  one  running  down  from  Jerusalem,  through  Eleutheropolis,  the 
ancient  Betogabra.  Could  not  the  eunuch  have  been  reached  sooner, 
and  with  less  trouble,  directly  from  Jerusalem?  Here,  as  often, 
there  seems  to  be  no  economy  in  the  Lord's  administration  of  His 
work.  He  is  opulent  in  resources,  and  sometimes  seems  not  to 
study  petty  savings  in  spreading  the  truth. 

There  were  doubtless  good  reasons  for  sending  this  messenger, 
and  for  sending  him  from  this  place.  Some  of  these  reasons  prob- 
ably found  their  cogency  in  Philip  himself.  A  change  in  the  field 
of  labor  is  sometimes  good  for  the  laborer.  Moses  needed  to  go 
from  the  populous  capitals  of  the  Nile  valley  to  the  desert  of 
Midian, — and  to  the  "back  side  of  the  desert"  at  that !  The  Lord 
would  teach  Philip  some  needed  lessons  perhaps  by  sending  him 
away  from  the  attentive  and  thronging  multitudes  of  populous 
Samaria  to  the  solitudes  of  the  desert  road. 

And  other  reasons  for  this  scheme  find  their  explanation  in  the 
Ethiopian  Treasurer.  Of  course,  the  Lord  might  have  reached 
this  man  in  the  neighborhood  of  Jerusalem.  Indeed  the  glad  tidings 
might  have  come  to  him  in  saving  power  within  the  city  gates. 
But  he  had  not  been  reached  hitherto.  He  had  been  apparently 
through  the  great  meetings  of  Pentecost,  but  had  not  been  con- 
verted. And  now  he  is  on  his  way  to  his  heathen  home.  The 
probabilities  of  his  salvation  are  rapidly  diminishing.  If  he  is 
ever  saved  it  must  be  soon.  He  has  left  the  place  of  special  sacred 
influences;  but  the  Holy  Spirit  is  not  done  with  him  yet.  He  has 
not  come  to  faith  indeed,  but  his  heart  is  not  hardened.  On  the 
contrary,  he  is  thoughtful  and  inquiring.  Tjme  is  requisite  with 
him  as  with  many,  during  which  he  may  come  to  realize  his  need, 
and  be  led  to  cry  out  of  the  depths  for  some  helper  and  teacher. 
So,  when  the  preparatory  work  is  done  in  the  hearts  of  both  evange- 
list and  seeker,  the  providence  of  God  brings  them  together. 


Verse  26.  The  believer  has  often,  like  Abraham,  to  go  out,  "not  knowing 
whither." — How  often  our  little  plans  are  swallowed  up  in  the  larger  plans 
of  our  Heavenly  Father  — The  workers  remove  or  die,  but  the  work  goes 
on:  the  ever-present  and  ever-living  Lord  stands  by  while  instrumentalities 
are  changed  or  set  aside. 

114 


IN   ALL   JUDEA   AND    SAMARIA    [¥111:27-29 


Vs.  26.    A  N.  T.  Example  of  Conversion. 

I.  What  the  angel  of  the  Lord  did. 

II.  What  the  Holy  Spirit  did. 

III.  What  the  preacher  of  Jesus  did. 

IV.  What  the  officer  did. 

V.    What  God  did. — {The  Gospel  Preacher.) 


Vss.   26-40.    The  Conversion  of  the   Ethiopian  Eunuch. 

I.     The  method  of  the  Holy  Spirit  with  the  evangelist  Philip. 
II.     The  Spirit's  method  with  the  Ethiopian  eunuch. 

III.     The  harmony  of  these  two  methods  of  influence  in  their  final  adjust- 
ment—(5oo?/t,  Rev.  Dr.  R.  R.) 


2.    The  unexpected  meeting, — vss.  2y-2g. 

It  was  unexpected  only  to  Philip  and  the  eunuch.  To  the 
evangelist  the  command  must  have  been  an  inexplicable  mystery. 
But  he  was  a  soldier;  he  had  learned  obedience.  "And  he  arose 
and  went." 

"Theirs   not   to  make  reply, 
Theirs  not  to  reason  why." 

If,  as  seems  not  unlikely,  his  route  was  by  the  great  caravan  road 
from  Egypt  to  Damascus,  it  may  have  occurred  to  him  that  his 
mission  was  to  some  city  or  village  on  the  way,  or  to  some  caravan 
journeying  over  a  desolate  part  of  the  route.  But  he  was  "march- 
ing under  sealed  orders."  He  knew  not  whither  he  was  bound. 
And  the  eunuch  himself  also  had  no  conception  of  what  was  to 
befall  him  on  that  memorable  day. 

As  the  veil  is  lifted  in  Luke's  skillful  narrative,  we  can  see  what 
was  hidden  to  these  two  men,  how  Divine  Providence  was  shaping 
their  movements,  on  those  converging  roads,  to  a  meeting,  memo- 
rable and  fruitful  evermore  in  their  lives  and  in  the  history  of  the 
Church  of  God.  They  are  nearing  the  junction.  The  north- 
eastern route,  branching  off  from  the  main  line  near  Gaza,  winds 
through  the   ever  shallower  valleys,  and,  rising  over  intervening 

IIS 


VIII:  27-29]    THE   TESTIMONY   OF   THE    WITNESSES 

heights,  leads  up  to  Jerusalem.  Thence  it  runs  north  over  the  hills 
of  Samaria  and  the  plain  of  Esdraelon,  to  rejoin  the  main  caravan 
route  at  the  base  of  Lebanon,  as  it  stretches  away  to  Damascus, 
and  "the  land  of  the  children  of  the  morning." 

Along  the  one  road  we  see  the  lone  evangelist,  with '  pilgrim 
staff  and  girded  loins,  trudging  southward,  while  across  the  narrow- 
ing strip  of  uninhabited  country  the  other  road  comes  into  view; 
and  on  it  Candace's  Treasurer  rides  his  chariot,  attended  doubtless 
by  the  retinue  of  a  distinguished  traveler.  The  cavalcade  must 
soon  have  caught  the  eye  of  Philip.  And  he  saw  the  dark-skinned 
nobleman,  not  looking  impatiently  forward  from  his  bleak  environ- 
ment to  the  refreshing  olive-yards  and  palm-groves  of  Gaza, 
gate  of  Egypt  by  the  sea,  but  reading  the  scroll  of  a  book,  and 
longing  to  comprehend  the  words  of  grace  and  life.  Then  came 
the  Spirit's  voice  to  Philip;  and  the  mystery  of  his  mission  to  the 
far-lying  desert  road  was  unveiled. 


Verse  27.  Fields  of  labor,  unimportant  in  the  judgment  of  men,  may 
have  potentialities  of  inestimable  value. — Vs.  27.  "Seekers  after  God"  in 
these  Pentecostal  times  were  not  confined  to  the  sixteen  nations  mentioned 
in  2:9-11.  Even  Ethiopia  was  stretching  out  her  hands  unto  God. — Vs.  28. 
The  Bible  is  an  excellent  book  with  which  to  beguile  the  tedium  of  travel, 
especially  in  a  foreign  land. — Vs.  28.  Not  every  one  unsaved  in  a  time  of 
religious  interest  is  hardened.  Sometimes  one  who  has  not  come  to  the  light 
is  left  thoughtful  and  inquiring. — Vs.  28.  One  who  is  only  awakened  in  the 
public  assembly  is  often  best  brought  to  Christ  in  a  personal  interview. — 
Vs.  28.  The  diligent  reader  of  God's  word  is  certain  somewhere  and  some- 
time to  come  across  a  message  just  fitted  to  his  heart  and  circumstances. — 
Vs.  29.  Conciliatory  approaches  to  the  inquiring  are  likely  to  be  most  freely 
responded  to. 

Vss.  27-37.    The  Conversion  of  the  Eunuch. 

I.  A  courtier  who  reads  the  Bible. 

II.  A  courtier  who  acknowledges  his  ignorance. 

III.  A  courtier  who  asks  instruction  from  his  inferior. 

IV.  A  courtier  who  is  converted. —  {The  Homilist.) 

Vs.  29.    Wayside  Opportunities. 

I.    Opportunity  is  a  time  favorable  for  the  accomplishment  of  any  purpose. 
II.     An  opportunity  lost  is  lost  forever. 
III.    God  gives  opportunities  to  us  all. 

116 


IN   ALL   JUDEA   AND    SAMARIA  [VIII :  26-39 

IV.    Opportunity  for  Christian  service  God  makes  known  to  us  by  the  voice 

of  His  Spirit. 
V.     If  any  one  would  embrace  opportunities  he  must  keep  himself  in  thor- 
ough preparation. — (The  Treasury.) 


Vs.  29.    The  First  Convert  in  Africa. 

I.     No  exertion  should  be  considered  too  difficult,  no  prospect  too  discour- 
aging, if  doing  good  is  our  purpose. 
II.     The   Holy  Spirit  chooses  the  best  people  sometimes  in  the  unlikeliest 

places. 
III.     Religious  convictions  are  in  value  simply  inestimable,  and  ought  to  be 
cherished  as  we  would  cherish  our  life  itself. 

Lessons, — 

1.  It  is  wrong  to  be  fastidious  about  opportunities. 

2.  The  measurelessness   of  a  single  chance  of  telling  a  fellow-being 

about  Jesus   Christ. 

3.  Courtesy  is  never  lost  on  anybody  in  this  weary  and   somewhat 

rough  world. 

4.  Whosoever  desires  to  do  good  must  find  out  where  the  Spirit  of 

God  is  leading  him,  or  leading  others,  and  then  must  simply  and 
humbly  follow  on. —  (Robinson^  Rev.  Dr.  Charles  S.) 


Vss.  26-39.    Personal  Evangelism. 

I.  The  chosen  instrument. 

II.  The  hopeful  sphere  of  exertion. 

III.  The  leading  of  the  Spirit. 

IV.  The  fitting  truth. 


Vss.  26-40.    The  Conversion  of  the  Eunuch. 

I.  Not  converted  in  the  revival,  but  very  thoughtful. 

II.  The  humble  instrumentality  of  his  conversion. 

III.  A  great  man  with  a  child-like  spirit. 

IV.  The  happiness  of  a  true  believer. 


Providence  and  Conversion. 


Vss.  26-39. 

I. 

The  journey. 

II. 

The  converging  ways. 

III. 

The  interview. 

IV. 

The  parting. 

117 


VIII:  30-35]     THE   TESTIMONY   OF   THE   WITNESSES 


3.    The  Gospel  in  Isaiah, — vss.  30-^5. 

The  unconscious  dignity  of  the  Lord's  messenger  and  the  lowly 
and  teachable  spirit  of  the  seeker  after  the  truth  are  manifest,  as 
together  they  turn  to  the  wonderful  words  of  the  evangelical 
prophet,  and  find  in  them  the  Gospel  message  and  "glad  tidings  of 
great  joy."  The  trappings  of  the  royal  officer  and  the  way-worn 
garb  of  the  pilgrim  deacon  are  alike  forgotten  in  the  transcendent 
importance  of  the  words,  which,  with  Spirit-filled  and  persuasive 
power,  the  one  expounds  to  the  other. 

What  was  the  message  which  Philip  found  for  the  inquiring 
Ethiopian  in  this  passage  from  Isaiah?  It  certainly  embraced  these 
important  points,  viz. —  (i)  The  prophet  was  not  speaking  of  him- 
self, but  of  Jesus  of  Nazareth.  He  began  "from  this  Scripture, 
and  preached  unto  him  Jesus."  (2)  The  death  of  the  Christ  was 
no  ordinary  departure  from  this  world.  He  died  as  a  vicarious 
sacrifice  for  sin; — "Surely  He  hath  borne  our  griefs,  and  carried 
our  sorrows,"  .  .  .  "He  was  wounded  for  our  transgressions,  and 
was  bruised  for  our  iniquities,"  .  .  .  "He  was  cut  ofif  out  of  the 
land  of  the  living  for  the  transgressions  of  my  people,  to  whom 
the  stroke  was  due."  (3)  He  was  thereunto  appointed  in  the 
eternal  counsels.  "It  pleased  Jehovah  to  bruise  Him,"  .  .  .  "Jehovah 
hath  laid  on  Him  the  iniquity  of  us  all."  His  death,  though 
accomplished  by  the  hands  of  wicked  men,  came  about  because  "He 
was  delivered  up  by  the  determinate  counsel  and  foreknowledge 
of  God."  (4)  The  death  of  the  Christ,  the  apparent  culmination 
of  disaster  and  defeat,  was,  in  fact,  the  beginning  and  seal  of  ever- 
lasting triumph.  "He  shall  see  of  the  travail  of  His  soul,  and  shall 
be  satisfied."  "He  shall  prolong  His  days,  and  the  pleasure  of 
Jehovah  shall  prosper  in  His  hand." 

Upon  this  inspired  exposition  of  an  inspired  prophecy  some 
further  remarks  are  needful  and  pertinent  to  this  age  and  genera- 
tion. The  eunuch  would  know  the  meaning  of  the  prophet,  "Of 
whom  speaketh  the  prophet  this,  of  himself,  or  of  some  other?" 
If  the  answer  of  Philip  were  the  opinion  of  a  mere  man,  it  would 
nevertheless  merit  respectful  attention  and  examination.  But  it 
is  more  than  the  opinion  of  a  man.  Manifestly  the  evangelist  was 
guided  by  the  Holy  Spirit  as  to  what  he  should  say  to  this  inquir- 

118 


IN   ALL   JUDEA   AND    SAMARIA    [VIII:  30-35 

ing  soul.  He  was  sent  on  this  long  journey  just  in  order  to  say 
what  he  did.  He  had  been  preaching  in  Samaria  the  "good  tidings 
concerning  the  kingdom  of  God  and  the  name  of  Jesus  Christ." 
These  expressions  are  used  more  than  once  of  the  preaching  of 
Paul,  and  are  explained,  as  we  shall  see,  in  the  record  of  his 
ministry  in  Thessalonica  (17:2-3),  where  he  taught  "opening  and 
alleging  that  it  behooved  the  Christ  to  suffer,  and  to  rise  again  from 
the  dead,  and  that  this  Jesus,  whom,  said  he,  I  preach  unto  you, 
is  the  Christ."  Philip  had  been  greatly  blessed  in  preaching  these 
truths  in  Samaria ;  and  now  to  another  auditor  providentially  pre- 
pared to  receive  the  word,  and  with  a  text  divinely  laid  to  his  hand, 
he  brings  the  same  saving  truth  to  the  Ethiopian  Treasurer.  And 
so  we  have  here  a  Gibraltar  of  the  central  truth  of  the  Gospel. 
It  is  impossible  for  one  to  read  the  words  of  Isaiah  without  getting 
the  impression  that  they  record,  and  were  intended  to  record,  the 
vicarious  sufferings  of  a  person, — of  one  who  died  for  the  sins  of 
His  people.  And  in  the  record  of  Philip's  preaching  to  the  eunuch 
we  have  the  divine  assurance  that  this  person  here  prophetically 
described  is  none  other  than  Jesus  of  Nazareth.  The  passage  gives 
us,  then,  the  testimony  of  the  Divine  Spirit  to  the  meaning  of  His 
own  Scripture.  And  this  exposition  of  the  evangelist  is  a  model 
for  us  in  the  interpretation  of  all  Messianic  prophecy. 


Verse  30.  Reading  the  Scriptures  requires:  (i)  Earnestness,  (2)  Hu- 
mility, and  (3)  Sometimes  the  teaching  of  another; — but  the  private  use  of 
the  Bible  is  not  therefore  to  be  refused. — Vss.  31-35.  The  providence  of 
God  in  leading  the  eunuch  to  this  particular  Scripture,  and  to  Philip's  in- 
spired exposition  of  it,  indicates  most  clearly  what  truths  are  best  fitted  to 
the  needs  of  inquiring  souls.  They  are  the  truths  that  revolve  around  the 
cross  of  Christ.  The  reality  of  sin, — the  death  of  Christ, — the  substitutionary 
and  atoning  sacrifice, — and  the  cleansing  of  the  blood, — these  are  the  truths 
the  Divine  Spirit  led  Philip  to  bring  before  the  Ethiopian  treasurer.  They 
fit  the  needs  of  every  inquiring   spirit. 

Vs.  34.    The  Eunuch's  Question. 

I.  The  Word  of  God  in  travel. 

II.  Divine  Providence  and  human  instrumentality  in  conversion. 

III.  The  sincere  inquirer  after  the  truth  will  find  it. 

IV.  This  passage  is  the  key  to  the  meaning  of  prophecy. 
V.  The  joy  of  receiving  Christ. 

119 


VIII 136-38]    THE   TESTIMONY   OF   THE   WITNESSES 


4.     Confessing  the  Lord  Jesus, — vss.  36-38. 

The  Treasurer's  confession  of  Christ  was  immediate  and  spon- 
taneous. The  outward  sign  of  it  was  his  submission  to  baptism. 
The  evangelist's  full  and  explicit  answer  to  his  first  question,  "Of 
whom  speaketh  the  prophet  this  ?"  leads  to  the  prompt  propounding 
of  another,  "See  here  is  water,  what  doth  hinder  me  to  be  bap- 
tized?" And  Philip  as  promptly  accedes  to  his  request.  Those 
numerous  valleys,  ever  widening  down  from  the  Judean  hills,  and 
debouching  upon  the  maritime  plain,  carry  streams  of  water  which, 
in  the  rainy  season,  become  raging  torrents,  but  in  the  dry  are  purl- 
ing streamlets  and  shallow  pools  slowly  shriveling  up  under  the 
summer  sun.  The  crossing  of  some  such  water  was  the  eunuch's 
opportunity;  and  "commanding  the  chariot  to  stand  still,  they  both 
went  down  into  the  water,  both  Philip  and  the  eunuch,  and  he  bap- 
tized him,"  doubtless  in  the  presence  of  the  retinue  of  the  traveler. 

It  is  a  shallow  exegesis  that  finds  in  this  passage  the  mode  of 
baptism  determined  to  be  by  immersion.  For,  besides  the  ambiguity 
of  the  expression,  they  "both  went  down  into  the  water,  both 
Philip  and  the  eunuch,"  these  students  of  the  Holy  Oracles  could 
hardly  have  failed  to  notice  the  teaching  of  the  passage  which  they 
had  just  been  looking  into,  that  He  whose  "visage  was  so  marred 
more  than  any  man,"  was  in  the  day  of  his  exaltation  to  "sprinkle 
many  nations" ;  and  with  this  Scripture  fresh  in  the  minds  of  both 
teacher  and  taught,  it  would  seem  as  if  the  administration  of  the 
Sacrament  would  be  most  likely  to  conform  to  the  words  of  the 
prophecy.  That  the  mode  of  baptism  is  not  indubitably  settled  by 
this  incident  is  no  doubt  true;  but  the  probabilities  of  the  case  are 
certainly  not  with  the  immersionist. 


Verses  36-38.  Real  acceptance  of  Christ  and  an  open  confession  of 
Him  before  men  are  inseparably  connected :  he  who  is  unwilling  to  confess 
is  not  yet  a  true  disciple. 

Vs.  35.    Philip  and  the  Eunuch. 

I.    The  passage  expounded. 
II.    The  exposition  given. 
III.    The  effect  produced. — Simeon   {HorcE  Homiletica). 

120 


IN   ALL   JUDEA   AND    SAMARIA     [¥111:39-40 


5.     The  parting  of  the  ways, — vss.  39-40. 

Once  more  the  Lord  carries  on  His  work  after  a  strange 
manner.  We  should  have  done  differently.  A  distinguished  and 
influential  officer  of  a  foreign  court  is  converted.  Who  can  tell 
what  an  open  way  is  now  provided  for  the  triumph  of  the  Gospel 
in  that  foreign  land?  But  how  needful  that  this  new  convert  be 
instructed  in  the  way  of  the  Lord  more  perfectly!  Surely  Philip 
should  stay  by  the  work  and  help  this  young  Christian !  So  we 
reason.  So  we  should  have  planned.  But  the  Holy  Spirit  Himself 
is  staying  by  His  work;  and  He  has  another  and  urgent  mission 
for  Philip.  The  new  convert,  with  the  conscious  presence  of  his 
new-found  Divine  Saviour,  goes  "on  his  way  rejoicing."  "But 
Philip  was  found  at  Azotus."  It  is  vain  to  speculate  how  he  got 
there,  or  why  he  was  transferred.  There  is  no  room  to  doubt  that 
there  was  something  miraculous  in  the  transaction.  Philip  had 
led  a  strenuous  life  from  the  time  he  had  been  sent  away  from 
Samaria ;  and  it  may  have  been  in  merciful  concession  to  the  weari- 
ness of  his  body  that  he  was  spared  the  long  walk  of  twenty-five 
miles  up  to  Azotus,  or  Ashdod. 


Verse  39.  Dependence  upon  men  is  a  besetting  temptation  of  young 
Christians.  It  is  good,  and  often  necessary,  to  have  everything  else  taken 
from  us,  and  to  be  shut  up  to  God.  To  be  thus  shut  up  to  God  is  to  be 
vitally  connected  with  the  unfailing  fountain  of  spiritual  joy. — Vs.  40.  Per- 
sonal interviews  with  inquiring  souls  is  an  admirable  preparation  for  preach- 
ing the  glad  tidings  to  the  multitudes  we  may  encounter  in  our  onward  way. 

Vs.  39.    The  Character  of  the  Ethiopian  Eunuch. 

I.     The  character  of  this  favorite  of  heaven. 
II.     The  nature  of  his  joy. 
III.    The  way  in  which  he  acquired  such  enviable  satisfaction. 

(Pishop  Dehon.) 

> 

Vs.  39.    The  Believer's  Joy  in  Christ  Jesus. 

I.    In  the  revelation  to  him  of   Christ  Jesus,  and   salvation  through  His 

blood. 
II.    In  his  admission  to  the  family  of  Christ  by  baptism,  and  all  the  privi- 
leges connected  with  this  high  dignity. 

121 


IX:  1-30]     THE   TESTIMONY   OF   THE   WITNESSES 

III.  In  the  new,  clearer,  and  more  satisfying  views  of  the  Supreme  Being, 

His  nature,  will,  and  worship. 

IV.  In  the  prospect  of  being  made  greatly  and  extensively  useful  to  others. 

(Hunter,  Rev.  Dr.  Henry.) 


Section  4. — A  New  Witness  Called, — 9:1-30. 

The  historian  now  turns  from  the  main  line  of  his  chronicle  of 
the  growth  of  the  Church,  to  trace  the  origin  and  progress  of 
another  influence  destined  soon  to  become  all-powerful  and  control- 
ing;  just  as  one,  exploring  the  slowly  expanding  current  of  a 
mighty  river,  pauses  to  trace  the  fountain  spring  of  a  tributary 
stream,  which,  with  rapidly  increasing  volume,  soon  joins  and 
dominates  the  rolling  flood,  as  it  sweeps  onward  to  the  sea.  The 
narrative  suggests  two  preliminary  questions,  which  we  may  well 
consider  just  here,  viz. — 

1.  Why  another  witness? 

2.  And  why  this  witness  ? 

These  two  questions  in  large  measure  coalesce  into  one;  and  this 
one  calls  for  both  a  negative  and  a  positive  answer. 
Another  witness  was  called, 

1.  Not  because  the  disciples  had  made  a  mistake  in  the  selection 
of  Matthias  to  take  Judas's  place.  This  explanation  loses  sight  of 
the  fact  that  the  choice  of  the  substitute  apostle  was  no  more  the 
doing  of  the  fallible  brotherhood  of  believers  than  of  their  sovereign 
and  omniscient  Lord.  It  was  only  after  they  had  done  all  that  man 
could  do  that  the  disciples  appealed  to  their  risen  Master  to  indicate 
His  will,  and  were  answered  in  the  disclosure  of  the  lot.  And  Mat- 
thias was  as  truly  numbered,  of  the  Lord,  among  His  apostles  as 
were  Peter  and  John. 

2.  Nor  was  it  because  it  was  an  after-thought  of  God  to  meet 
an  unforeseen  emergency.  ]\Ien  are  obliged  to  provide  checks  and 
balances  for  their  defective  machinery,  whether  material  or  imma- 
terial, and  to  plan  new  devices  for  new  necessities,  for  the  incom- 
ing of  which  they  are  not  gifted  with  any  foresight.  But  God's 
plans  never  need  any  patching  or  readjustment.  "Known  unto 
God  are  all  His  works  from  the  beginning  of  the  world," — a 
scriptural  truth  this,  though  this  statement  of  it  is  not  found  in 

122 


IN   ALL   JUDEA   AND    SAMARIA        [IX:  1-30 

the  American  Standard  Revision,  which  here  follows  the  most 
ancient  manuscripts.  Saul's  conversion  and  commission  were  pro- 
vided for  in  the  counsels  of  eternity. 

3.  Nor  was  it  because  of  any  inefficiency  on  the  part  of  the  men 
whom  the  Lord  had  already  chosen  to  be  His  apostles.  Because 
the  historian  says  nothing  of  the  work  of  these  men,  save  of  Peter 
and  John,  and  little  of  it  except  in  his  earlier  chapters,  while  his 
chronicle  details  the  testimony  of  Paul  and  Barnabas,  and  Silas, 
and  Stephen,  and  Philip,  it  is  a  gratuitous  and  baseless  charge  to 
make  that  Luke  says  nothing  because  there  was  nothing  to  say,  and 
that  these  men  had  proved  incompetent  and  inefficient,  and  disap- 
pointing to  their  Lord.  Paul  no  doubt  "labored  more  abundantly 
than  they  all" ;  but  there  is  not  the  shadow  of  a  reason  to  believe 
that  they  had  in  any  respect  whatever  come  short  in  their  work. 
The  rapid  spread  of  Christianity  among  the  nations  is  explicable 
only  on  the  supposition  that  all  the  apostles  and  friends  of  Christ 
were  faithful  in  the  fulfilment  of  their  evangelistic  commission. 

We  cannot  but  feel  that  none  of  these  reasons  for  calling  an- 
other witness  is  adequate  or  convincing.  But  we  shall  probably 
find  a  sufficient  explanation  of  the  Lord's  making  another  choice, 
and  especially  of  His  calling  Saul  of  Tarsus,  in  one  or  all  of  the 
following  considerations,  viz. — 

I.  The  risen  and  exalted  Saviour  would  give  His  ancient  cov- 
enant people  a  crowning  and  indisputable  evidence  of  His  Messiah- 
ship.  His  parable  represents  the  Eternal  Father  as  saying,  in 
explanation  of  His  last  great  commission  of  mercy, — "They  will 
reverence  my  son."  And  the  Lord  here  seems  to  say, — By  the 
call  and  conversion  of  this  flaming  persecutor  I  will  give  my  people 
Israel,  who  have  rejected  all  other  evidence,  such  an  overwhelming 
demonstration  of  the  justice  of  my  Messianic  claims  as  shall  be 
convincing  to  multitudes,  and  shall  leave  all  men  without  excuse. 
Saul  was  known  to  his  contemporaries  as  few  men  of  his  age. 
They  knew  his  passionate  devotion  to  Judaism.  They  saw  many 
evidences  of  his  bitter  and  fanatical  hatred  of  the  Nazarenes.  And 
later  they  saw  the  marvelous  transformation  in  the  life  and  char- 
acter of  the  young  Pharisee.  To  thoughtful  people,  who  were 
willing  to  see  with  opened  eyes,  there  could  be  no  adequate  cause 
of  such  a  change,  save  that  to  which  Saul  invariably  ascribed  it, 
i.  e.,  his  vision  of  the  risen  and  glorified  Jesus  of  Nazareth. 

123 


IX:i-3o]    THE   TESTIMONY   OF   THE    WITNESSES 

2.  The  enlarging  work,  soon  to  take  place  in  the  Gentile  world, 
needed  one  specially  endowed  and  fitted  to  commend  the  Gospel 
to  all  peoples.  It  was  no  reflection  upon  the  Twelve,  who,  as  their 
enemies  said,  were  "unlearned  and  ignorant  men,"  and  had  never 
studied  in  the  rabbinical  schools,  to  say  of  their  intellectual  furni- 
ture and  equipment  that  they  were  meager  compared  with  those  of 
Saul,  who  had  been  brought  up  in  the  most  celebrated  schools  of 
his  day,  both  at  Tarsus  and  in  Jerusalem.  It  would  be,  indeed, 
hard  to  say  that,  in  native  genius  and  mental  power,  the  author  of 
the  Fourth  Gospel  was  in  any  degree  inferior  to  the  writer  of  the 
Epistle  to  the  Romans.  But  it  is  safe  to  say  that  neither  one  could 
have  written  what  the  other  wrote.  Each  was  endowed  and  fitted 
for  his  field  of  labor.  And,  now  that  the  providence  of  God  was 
opening  a  new  and  world-wide  field,  there  was  an  urgent  call  for 
an  evangelistic  herald,  specially  endowed  in  gifts  and  preparation 
for  carrying  and  commending  the  glad  tidings  to  all  outlying 
nations  of  men. 

3.  The  Lord  would  teach  His  disciples  that,  even  as  "the  Son  of 
man  came  not  to  destroy  men's  lives,  but  to  save  them,"  so  His 
Holy  Faith  on  earth  must  win  her  triumphs,  not  by  destroying  her 
enemies,  but  by  making  them  her  friends.  The  violent  removal 
of  the  cruel  persecutor  from  the  earth  by  a  bolt  from  the  skies 
would  have  been  an  answer  to  the  prayers  of  many  of  the  suffering 
saints.  The  Church  has  found  abundant  and  proper  use  for  the 
Imprecatory  Psalms.  But  the  grandest  triumphs  of  the  Cross 
have  been  won  in  saving  the  enemy  while  exterminating  his  enmity. 
We  best  conquer  our  foes  by  making  them  our  friends. 

In  these  considerations,  taken  singly  or  collectively,  we  find 
a  sufficient  explanation  of  the  calling  of  another  witness  to  the 
resurrection  of  Jesus  of  Nazareth,  and  His  enthronement  at  the 
right  hand  of  God,  as  the  anointed  Christ,  and  sovereign  Saviour 
of  the  world. 

To  that  Call  we  must  now  attend. 


Sub-section  i. — "The  heavenly  vision" — vss.  1-9. 

I  But  Saul,  yet  breathing  threatening  and  slaughter  against  the  disciples 
of  the  Lord,  went  unto  the  high  priest,  2  and  asked  of  him  letters  to  Damas- 
cus unto  the  synagogues,  that  if  he  found  any  that  were  of  the  Way,  whether 

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IN   ALL   JUDEA   AND    SAMARIA  [IX:  1-2 

men  or  women,  he  might  bring  them  bound  to  Jerusalem.  3  And  as  he 
journeyed,  it  came  to  pass  that  he  drew  nigh  unto  Damascus :  and  suddenly 
there  shone  round  about  him  a  light  out  of  heaven :  4  and  he  fell  upon  the 
earth,  and  heard  a  voice  saying  unto  him,  Saul,  Saul,  why  persecutest  thou 
me?  5  And  he  said.  Who  art  thou.  Lord?  And  He  said,  I  am  Jesus, 
whom  thou  persecutest :  6  but  rise,  and  enter  into  the  city,  and  it  shall  be 
told  thee  what  thou  must  do.  7  And  the  men  that  journeyed  with  him 
stood  speechless,  hearing  the  voice  but  beholding  no  man.  8  And  Saul  arose 
from  the  earth;  and  when  his  eyes  were  opened,  he  saw  nothing;  and  they 
led  him  by  the  hand,  and  brought  him  into  Damascus.  9  And  he  was  three 
days  without  sight,  and  did  neither  eat  nor  drink. 


I.     The  occasion, — vss.  1-2.     2.   The  place, — vs.  3.     3.   The  voice  from   the 
sky, — vss.  4-6.    4.  Shut  in  with  God, — vss.  /-p. 


I.     The  occasion, — vss.  1-2. 

The  fiery  spirit  of  the  persecuting  Saul  was  not  satisfied  with 
the  dispersion  of  the  Nazarenes  from  Jerusalem.  He  would  follow 
them  up  in  their  flight,  and  seize  them  wherever  they  might  hide. 
Naturally  his  eyes  turned  to  Damascus,  where  was  a  considerable 
colony  of  Jews,  some  of  whom  no  doubt  had  been  at  Pentecost, 
and  had  there  come  to  accept  Jesus  of  Nazareth  as  their  Messiah- 
Saviour.  Against  them  the  zealot's  anger  burned;  and  he  sought 
from  the  high  priest  authority  to  do  as  he  desired,  to  bring  them 
"unto  Jerusalem  in  bonds  to  be  punished." 

Saul's  method  of  procedure  raises  some  interesting  questions. 
We  know  from  other  sources  that  the  high  priest,  then  recently 
exalted  to  that  dignity,  was  Theophilus.  He  belonged  to  the  sect 
of  the  Sadducees;  but  Saul  was  a  Pharisee  of  the  Pharisees.  Is 
Luke's  statement  credible  that  such  a  man  would  apply  to  such  a 
source  for  the  commission  he  sought,  or  that  his  application  would 
meet  with  favor?  A  superficial  answer  would  be,  No.  But,  if  we 
recall  the  fact  that  Herod  and  Pilate,  long-time  enemies,  laid  aside 
their  differences  through  their  joint  work  in  sending  Jesus  to  Cal- 
vary, we  shall  not  find  it  difficult  to  believe  that  the  enmity  of 
these  opposing  schools  vanished  from  the  hearts  of  their  represen- 
tatives because  swallowed  up  in  the  fierce  floods  of  a  common 
hatred  of  the  Nazarenes. 

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IX:  2-3]    THE   TESTIMONY    OF   THE    WITNESSES 

Another  question  confronts  us, — What  authority  had  the  high 
priest  in  Damascus,  that  Saul  should  seek  a  commission  at  his 
hands  ?  The  answer  reveals  the  minute  accuracy  with  which  Luke's 
story  fits  into  the  history  of  those  times.  Caligula,  the  infamous, 
had  recently  become  the  successor  on  the  throne  of  the  Caesars  of 
the  infamous  Tiberius.  It  was  quite  the  custom  of  the  Roman 
Emperors  to  confirm  their  own  power  by  playing  off  one  subor- 
dinate ruler  against  another.  After  this  sort  of  statesmanship, 
Caligula,  though  a  friend  of  Herod,  yet  favored  Aretas  by  con- 
ferring upon  him  the  sovereignty  of  Damascus.  Aretas  and  Herod 
were  enemies.  It  was  the  daughter  of  Aretas  whom  Herod  had 
put  away  because  of  his  illicit  connection  with  Herodias,  his  brother 
Philip's  wife.  Aretas  therefore  was  justly  incensed  against  Herod; 
but  he  continued  to  be  a  warm  friend  of  Theophilus,  the  high  priest. 

Saul  had  reason,  therefore,  to  believe  that  the  commission  of 
the  high  priest  would  have  availing  efficacy  even  in  that  alien  city, 
and  that  Aretas  the  king,  through  his  ethnarch,  would  confirm  the 
authority  which  the  high  priest  presumed  to  exercise.  So  Saul  of 
Tarsus,  with  a  fitting  retinue  as  a  commissioner  of  the  Sanhedrin, 
started  to  Damascus. 


Verse  i.  The  terrible  power  of  an  unenlightened  conscience.  If  this 
"voice  of  God  in  the  soul"  be  wrong,  everything  is  wrong.  Saul  claimed 
(23:1)  always  to  have  lived  a  conscientious  life;  nevertheless  he  made 
havoc  of  the  Church  of  God  and  wasted  it. — Vs.  2.  The  significant  descrip- 
tion of  Nazarenes,  disciples,  believers,  and  saints,  as  the  people  of  "The 
Way." 


2.     The  place, — vs.  5. 

One  spot  on  the  road  by  which  Saul  journeyed  is  of  surpassing 
interest, — the  place  where  he  was  converted.  There  were  in  ancient 
times  two  main  routes,  by  which  Saul  and  his  companions  might 
have  journeyed.  One  was  over  the  hills  of  Samaria,  turning  down 
through  Scythopolis,  and  going  on  to  the  Sea  of  Galilee,  where  just 
at  the  lower  end  of  the  Sea  it  crossed  the  Jordan,  and  thence 
stretched  onward  to  the  northeast.  By  the  other  way  the  travelers 
would  continue  northward  across  the  plain  of  Esdraelon  and  the 

126 


IN   ALL   JUDEA   AND    SAMARIA  [IX:  3 

hills  of  Upper  Galilee,  to  strike  the  main  caravan  route  from  Egypt 
to  Mesopotamia,  crossing  the  upper  Jordan  near  the  waters  of 
Merom,  or  at  Csesarea-Philippi,  and  so  onward,  as  the  other  road, 
to  the  northeast. 

It  is  impossible  to  say  by  which  road  Saul  journeyed.  And 
happily  it  is  of  no  material  moment  to  determine  the  question.  The 
probability  is  that  as  the  roads  neared  the  city  they  converged  into 
one.  The  traditional  scene  of  "the  heavenly  vision"  is  at  Juneh, 
where  the  traveler  gets  the  first  view  of  the  plain  of  Damascus, 
about  six  miles  southwest  of  the  Garden  City.  The  story  of  the 
monks  is  not  reliable,  but  not  improbable;  and  the  inspired  narra- 
tive itself  says  that  "he  drew  nigh  unto  Damascus."  It  will  not 
be  difficult,  therefore,  to  reproduce  the  scene  with  a  fair  degree  of 
fidelity  to  the  facts.  The  road  here  comes  to  run  upon  an  elevated 
plateau,  from  the  base  of  which,  as  from  a  gigantic  terrace,  the 
beautiful  and  fertile  plain  of  Damascus  rolls  away  to  the  southeast. 
This  plain  is  intersected  in  a  number  of  places  by  Abana  and 
Pharpar,  whose  waters  were  preferred  by  Naaman  the  leper  to  "all 
the  waters  of  Israel."  And  these  rivers  are  formed  by  innumerable 
"streams  from  Lebanon,"  the  beauty  of  which  has  been  celebrated 
by  Solomon  in  the  Song  of  Songs.  Along  the  edge  of  this  high 
table-land,  just  at  the  verge  of  the  terrace,  the  highway  is  cut  out 
of  the  solid  limestone  rock,  which  in  that  region  is  peculiarly  white 
and  glistening.  The  glare  of  the  mid-day  sun,  shining  upon  the 
dazzling  limestone  road,  was  of  exceeding  and  painful  brightness, 
while  the  heat  was  no  doubt  very  oppressive.  Ofif  to  the  right, 
and  just  below  and  in  front  of  the  company,  lay  the  city  of  gardens 
and  fountains.  As  an  Oriental  traveler  describes  it,  who  saw  it  in 
the  dry  season,  when  all  the  surrounding  country  was  as  brown  as 
a  stubble-field,  the  city  lay  before  the  eyes  of  the  persecutor  like 
"an  emerald  gem  in  a  setting  of  copper-bronze." 


Verses  3-9.  The  evidential  value  of  Saul's  conversion.  He  was  a  man 
of  pronounced  characteristics  up  to  the  hour  of  the  "heavenly  vision," — a 
Pharisee,  and  a  zealous  and  even  fanatical  advocate  of  Judaism ;  but  from 
that  hour  he  is  a  man  of  equally  pronounced  characteristics  of  a  totally  oppo- 
site nature, — an  earnest,  self-sacrificing  evangelist  of  the  faith  he  had  sought 
to  destroy.  What  brought  about  the  change?  The  right  answer  to  this 
question  demonstrates  the  supreme  Divinity  and  Messiahship  of  Jesus  of 
Nazareth. 

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IX:  4-6]    THE   TESTIMONY   OF   THE   WITNESSES 

3.     The  voice  from  the  sky, — vss.  4-6. 

We  have  three  accounts  of  what  occurred  m  this  memorable 
place,  viz. —  (i)  Luke's  narrative  as  here  given,  and  probably  de- 
rived from  the  apostle  Paul  himself, — (2)  The  story  as  rehearsed 
by  Paul  to  his  countrymen  from  the  castle-stairs, — and  (3)  His 
account  of  the  event,  as  given  in  his  testimony  before  King  Agrippa 
in  the  Prretorium  of  Csesarea.  These  three  accounts,  as  we  might 
suppose,  do  not  differ  one  from  another  in  any  substantial  par- 
ticular; and  they  all  emphasize  deeply  interesting  details  of  the 
"heavenly  vision." — e.  g.  (i)  The  sudden  flashing  forth  of  the 
blinding  light.  The  radiance  of  the  mid-day  sun  was  almost  intol- 
erable. But  here  was  a  glory  above  that  noontide  brightness.  "It 
seemed  as  if  the  whole  atmosphere  had  caught  fire,  and  they  were 
suddenly  wrapped  in  sheets  of  bhnding  splendor."  (2)  The  over- 
whelmed and  fallen  cavalcade.  There  were  members  of  that 
company,  we  may  be  sure, — and  preeminent  among  them,  their 
leader, — who  did  not  fear  the  face  of  mortal  man.  But  before  this 
appalling  visitation  from  the  unseen  world  they  bowed  in  abject 
dread,  as  the  rushes  bend  before  the  storm.  (3)  The  terrifying, 
remonstrating,  yet  gracious  voice  of  the  glorified  Nazarene, — "Saul, 
Saul,  why  persecutest  thou  me?"  That  voice  was  in  the  Hebrew 
tongue.  The  persecutor's  companions  heard  the  sound ;  he  alone 
understood  the  meaning  of  the  words :  and  with  uplifted  eye,  in 
shrinking  glances,  and  with  trembling  heart,  the  persecutor  then 
for  the  first  time  saw  the  Lord.  Saul  now  knew  that  Jesus  of 
Nazareth,  whose  Church  he  had  been  wasting,  was  risen  from  the 
dead,  and  was  the  sovereign  Lord  of  all.  (4)  The  instant  obedience 
of  a  conquered  foe.  Saul  rose  from  the  ground  a  new  man,  and 
owning  with  unreserved  devotion  a  new  Master.  The  transforma- 
tion was  already  complete. 

"Betwixt  the  stirrup  and  the  ground. 
No  mercy  sought,  he  mercy  found." 

And  his  second  question, — "What  shall  I  do  Lord?"  is  the  inquiry 
of  a  regenerated  soul. 


Verse  4.    Jesus  identifies  Himself  with  His  persecuted  followers.     Per- 
secuting them  Saul  was  persecuting  him! — Vs.  5.    The  overwhelming  revela- 

128 


IN    ALL   JUDEA    AND    SAMARIA  [IX:  7-9 

tion  of  the  "heavenly  vision," — I  the  King  of  Glory  am  the  Nazarene ! — Vs.  4. 
Mercy  mingled  with  the  judgment  of  this  terrifying  revelation.  As  Saul  re- 
hearses the  story  to  Agrippa,  he  remembered  this, — "It  is  hard  for  thee, — 
not  for  Me  but  for  thee — to  kick  against  the  goad." — Vs.  5.  Saul  had 
evidently  been  dealt  with  by  the  Divine  Spirit  before ;  and  he  had  resisted 
His  monitions.  He  had  long  but  fruitlessly  fought  against  the  Holy  Spirit's 
work, — "kicking  against  the  goad." 

Vss.  3-6.    The  Conversion  of  Saint  Paul. 

I.  As  a  record  for  our  instruction. 
n.     As  a  model  for  our  imitation. 

HI.     As  an  example  for  our  encouragement. 

Simeon  {HorcB  Homileticce). 

Vs.  4.     Kicking  Against  the  Pricks. 

I.    An  ox.  n.    An  ox-goad.  HI.     Kicks  against  it. 

IV.     Painful  results.    V.     Wise  counsel. —  (Spurgeon.) 

Vs.  6.    Lord,  What  Wilt  Thou  Have  Me  to  Do? 

I.     An  acknowledgment  of  Divine  authority. 

II.  A  consciousness  of  personal  responsibility. 

III.     A  definition  of  practical  religion. —  (The  Homilist.) 

Vs.  6.     Life-work. 

I.  There  is  something  for  ME  to  do. 

II.  God  makes  out  our  specific  duty. 

III.  Duty  is  to  be  ascertained  by  special  prayer. 

IV.  A  willingness  to  do  what  God  directs  is  implied  in  this  prayer. 

{Hutchinson J  Rev.   E.) 

Vs.  4.     Why  Persecutest  Thou   Me? 

I.     The  preparation.       II.     The  vision.       III.     The  voice. 

(Hastings,  Rev.  Dr.  James.) 


4.    Shut  in  with  God, — vss.  7-p. 

The  Lord  did  not  answer  the  suppliant's  question  at  once  in  the 
full  measure  of  his  desire.     Saul  had  lived  hitherto  for  himself 

129 


IX :  7-9]  THE   TESTIMONY   OF   THE    WITNESSES 

alone,  the  absolute  master  of  his  purposes  and  wishes.  He  had 
need  to  ask  from  no  one  permission  to  live,  nor  how.  But  now  and 
henceforth  he  is  the  slave  of  another's  will,  and  is  to  live  in  the 
fulfilment  of  another's  plan.  That  will  and  plan  he  is  to  learn 
from  day  to  day.  So  by  Divine  direction  he  enters  the  city,  to 
await  the  further  manifestation  of  His  purposes,  whom  henceforth 
he  is  to  serve. 

How  different  that  entry  from  what  he  had  anticipated!  No 
zealous  band  of  fanatical  co-religionists  met  him  at  the  city  gates 
to  welcome  him  to  his  fierce  havoc  of  the  little  Church !  His  blaz- 
ing eyes  went  not  searching  around  for  the  unhappy  victims  of  his 
wrath !  On  the  contrary,  blinded  by  that  ineffable  light,  which  had 
burst  upon  him  from  the  heavenly  throne,  he  walked  in  darkness, 
obedient  and  subdued,  content  to  be  led  by  the  hands  of  those  who 
were  themselves  cowed  and  bewildered  by  the  awful  vision,  and 
so  came  to  his  destined  lodgings  in  the  street  called  Straight,  where 
Judas  lived. 

We  can  imagine  Saul  had  little  to  say.  He  was  alone  even 
when  in  the  company  of  his  friends.  And,  shut  in  with  God,  he 
must  have  preferred  to  be  shut  away  from  all  human  companion- 
ship. The  agonizing  experiences  of  those  three  days,  who  can 
imagine  them?  Who  can  adequately  portray  the  horror  of  those 
hours,  when  the  recollections,  which  so  often  overwhelmed  him 
in  his  missionary  life,  came  rolling  in  upon  him  with  fresh  and 
poignant  power, — the  appalling  revelations  of  that  highway  vision, 
that  he  had  made  havoc  of  the  saints  of  God,  and  with  unparalleled 
bigotry  and  fanaticism  had  fought  against  His  exalted  and  eternal 
Son!  Ah!  how  he  must  have  bowed  in  deepest  repentance  and 
confession  before  God,  crying  for  mercy,  and  imploring  forgive- 
ness through  the  blood  of  the  covenant  which  he  had  trampled 
under  foot !  Saul  had  no  use  for  food  or  drink  during  those  wait- 
ing days.  He  spent  their  darkened  hours  in  an  agony  of  prayer, 
waiting  still  the  revelation  of  his  Master's  will.  The  time  no  doubt 
seemed  long,  but  now  it  is  passed.  The  hour  has  come  for  the 
help  of  brotherly  ministries. 


Verse  8.  Saul  seems  to  have  carried  the  blighting  eflfect  of  the  unearthly 
light  through  all  his  subsequent  years. — Vs.  8.  Instantaneous  conversion  is 
a  great  and  solemn  reality.    The  Spirit  of  God  does  not  require  time  for  His 

130 


IN    ALL   JUDEA   AND    SAMARIA      [IX:  10-12 

saving  work. — Vss.  4-8.  Saul  was  not  converted  by  the  miraculous  con- 
comitants of  "the  heavenly  vision,"  but,  as  every  sinner  must  be,  by  the 
Word  and  Spirit  of  Almighty  God. — Vs.  9.  Saul,  blind  and  dependent,  is 
led  by  the  hands  of  his  friends;  but  more  than  all  his  hand  now  and  hence- 
forth is  grasped  by  a  Divine  Leader,  who  will  always  show  him  the  way. 


SuB-SECTiON  2. — The  Messenger's  Ministry, — vss.  10-190. 

10  Now  there  was  a  certain  disciple  at  Damascus,  named  Ananias;  and 
the  Lord  said  unto  him  in  a  vision,  Ananias.  And  he  said,  Behold,  I  am 
here,  Lord.  11  And  the  Lord  said  unto  him,  Arise,  and  go  to  the  street 
which  is  called  Straight,  and  inquire  in  the  house  of  Judas  for  one  named 
Saul,  a  man  of  Tarsus ;  for  behold,  he  prayeth ;  12  and  hath  seen  a  man 
named  Ananias  coming  in,  and  laying  his  hands  on  him,  that  he  might  re- 
ceive his  sight. 

13  But  Ananias  answered,  Lord,  I  have  heard  from  many  of  this  man, 
how  much  evil  he  did  to  Thy  saints  at  Jerusalem :  14  and  here  he  hath 
authority  from  the  chief  priests  to  bind  all  that  call  upon  Thy  name.  15  But 
the  Lord  said  unto  him,  Go  thy  way:  for  he  is  a  chosen  vessel  unto  me,  to 
bear  my  name  before  the  Gentiles  and  kings,  and  the  children  of  Israel :  16 
for  I  will  show  him  how  many  things  he  must  suffer  for  my  name's  sake. 

17  And  Ananias  departed,  and  entered  into  the  house;  and,  laying  his 
hands  on  him,  said.  Brother  Saul,  the  Lord,  even  Jesus,  who  appeared  unto 
thee  in  the  way  which  thou  camest,  hath  sent  me,  that  thou  mayest  receive 
thy  sight,  and  be  filled  with  the  Holy  Spirit.  18  And  straightway  there  fell 
from  his  eyes  as  it  were  scales,  and  he  received  his  sight;  and  he  arose  and 
was  baptized;  19  and  he  took  food  and  was  strengthened. 


I.    Authorized, — vss.    10-12.      2.  Reluctant, — vss.    13-16.      3.  Obedient, — vss. 
17-iga. 


I.    Authorised, — vss.  10-12. 

This  messenger  was  Ananias, — "a  devout  man  according  to 
the  law."  He  had  come  to  beheve  in  Jesus  of  Nazareth  as  his 
Messiah-Saviour.  But  he  seems  not  yet  to  have  forfeited  the  good 
opinion  of  his  fellow-countrymen,  because,  like  many  in  Jerusalem 
at  a  later  date,  who  believed,  yet  were  "all  zealous  for  the  law," 
he  still  held  to  the  customs  which  Moses  had  delivered  to  them. 
He  does  not  seem  to  have  held  any  official  station  in  the  little 
Church,  though  of  this  nothing  is  said  in  the  narrative;  and  he 

131 


IX:i3-i6]        THE   TESTIMONY   OF   THE   WITNESSES 

was  competent  to  administer  baptism,  if  indeed,  as  seems  probable, 
Saul  received  the  Sacrament  at  his  hand. 

To  this  man  of  blameless  life  and  prayerful  spirit  the  LxDrd 
appeared  in  a  vision.  He  had  conversed  v^ith  his  Lord  before,  and 
did  not  need  to  ask,  as  did  the  stricken  Saul,  "Who  art  Thou, 
Lord?"  He  knew  who  called  him;  and  instantly  he  responded, 
"Behold,  I  am  here.  Lord."  He  receives  the  unexpected  commis- 
sion to  go  at  once  to  the  house  of  Judas  in  the  street  called  Straight, 
and  minister  to  the  needs  of  the  persecutor,  who  will  persecute 
no  more. 


Verse  lo.  When  the  Lord  needs  a  man  He  knows  where  to  lay  His 
hand  upon  him,  and  is  ready  to  commission  him. — Vss.  lo  and  13.  Clinging 
to,  and  breaking  with,  the  old  order  of  things ; — Ananias  an  illustration  of 
the  one,  and  Saul  of  the  other. — Vs.  11.  The  new  life  begins  when  one 
begins  to  pray.  The  cry  of  the  new-born  child  says  it  lives;  the  prayer  of 
the  new-born  soul  has  the  same  meaning. 


2.    Reluctant, — vss.  13-16. 

Ananias  was  not  Philip.  The  evangelist,  without  question  or 
murmur,  started  at  once  on  his  way  to  the  desert  road.  But 
Ananias  stands  halting  and  irresolute.  He  was  acquainted  with  the 
persecutor's  character  and  reputation.  He  knew  what  dire  and 
cruel  business  had  brought  him  to  Damascus ; — "Lord,  I  have 
heard  from  many  of  this  man,  how  much  evil  he  did  to  Thy  saints 
at  Jerusalem :  and  here  he  hath  authority  from  the  chief  priests 
to  bind  all  that  call  upon  Thy  name."  He  shrank  from  any  mission 
to  such  a  man.  We  can  hardly  find  it  in  our  hearts  to  blame  hiiu. 
And  yet  he  was  blameworthy.  His  mind  was  so  perturbed  that  he 
did  not  give  full  credence  to  his  Master's  assurance, — "The  man 
you  dread  is  not  the  man  you  are  to  meet.  He  came  to  persecute. 
Lat  remains  to  pray.  Behold,  he  prayeth !  I  ask  you  to  go  only 
where  I  myself  have  already  been,  and  have  given  him  a  vision 
of  the  divinely  appointed  messenger,  through  whose  coming  and 
ministry  he  shall  receive  his  sight,  and  the  revelation  of  my  farther 
will  as  I  now  make  it  known  to  you."    "He  is  a  chosen  vessel  unto 

132 


IN    ALL   JUDEA   AND    SAMARIA      [IX:  13-16 

me,  to  bear  my  name  before  the  Gentiles  and  kings,  and  the  chil- 
dren of  Israel:  for  I  will  show  him  how  many  things  he  must 
suffer  for  my  name's  sake.    Go  thy  way." 


Verses  13-14.  There  are  lions  in  the  path  to  the  timid  disciples,  as  to 
Bunyan's  pilgrim.— Many  believers  are  bridge-crossers,— before  they  come  to 
them.— Vs.  15.  Bearing  the  name  of  Jesus,— what  a  blessed  burden !  Recall 
the  legend  of  Christopher,— the  Christ-child  bearer.— Vs.  16.  This  is  what 
the  Lord  would  show  him ;— is  it  what  the  converted  persecutor  would  know  ? 

"If  I   find  Him,  if  I   follow, 

What  His  guerdon  here? 
'Many  a  sorrow,  many  a  labor, 

Many  a  tear.' " 


Vs.  II.    "Behold,  He  Prayeth." 

I.  Implies  he  had  never  prayed  before. 

II.  Implies  that  it  is  a  remarkable  thing  for  such  a  person  to  pray  now. 

III.  How  great  so  ever  the  wonder,  it  is  declared  that  now  he  does  pray. 

IV.  It  is  implied  that  now  the  Lord  accepts  his  prayer. —  (Spurgeon.) 


Vs.  II.    Paul's  First  Prayer. 

I.    The  text  makes  an  announcement. 
II.     It  furnishes  an  argument. 
III.     It  makes  an  application. —  (Spurgeon.) 

Vs.  15.    A  Chosen  Vessel. 
I.     To  be   made  ready.       II.     To  be  emptied.       III.     To  be  filled. 

Vss.    13-16.    An   Encouraging   Lesson   from    Paul's    Conversion. 

I.     There  are  other  productive  forces  at  work  for  the  Church  besides  her 
teaching. 
II.     From  these  sources  we  may  expect  remarkable  conversions. 

III.  The  occasional  sinking  of  instrumentality  answers  admirable  ends. 

IV.  All  this  by  no  means  lowers  the  value  of  instrumentality. 

(Spurgeon.) 

133 


IX:  17-19]        THE   TESTIMONY   OF   THE    WITNESSES 


3.     Obedient, — vss.  17-19. 

Before  this  renewed  assurance  and  positive  command  all  Ana- 
nias's  hesitation  vanishes;  and  he  hastens  to  fulfill  his  Master's 
gracious  will.  It  was  a  memorable  meeting — that  of  the  messenger 
of  grace,  and  the  bowed  and  blind  and  broken  persecutor  of  the 
saints.  Deeply  interesting  and  pathetic  is  it  that  Ananias,  lately 
so  suspicious  and  shrinking,  should  now  take  the  dreaded  commis- 
sioner of  the  Sanhedrin  to  his  heart,  "and,  laying  his  hands  on 
him,  should  say,  Brother  Saul,  the  Lord,  even  Jesus  who  appeared 
unto  thee  in  the  way  thou  camest,  hath  sent  me,  that  thou  mayest 
receive  thy  sight  and  be  filled  with  the  Holy  Spirit." 

Vs.  17.    Love  in  the  Heart. 

I.     It  disarms  suspicion. 
II.     It  embraces  the  suspected. 
III.     It  ministers  to  the  mistrusted. 


Sub-section  3. — Saul,  the  evangelist, — vss.  igh-so. 

19b  And  he  was  certain  days  with  the  disciples  that  were  at  Damascus. 
20  And  straightway  in  the  synagogues  he  proclaimed  Jesus,  that  he  is  the 
Son  of  God.  21  And  all  that  heard  him  were  amazed,  and  said,  Is  not  this 
he  that  in  Jerusalem  made  havoc  of  them  that  called  on  this  name?  and  he 
had  come  hither  for  this  intent,  that  he  might  bring  them  bound  before  the 
chief  priests.  22  But  Saul  increased  the  more  in  strength,  and  confounded 
the  Jews  that  dwelt  at  Damascus,  proving  that  this  is  the  Christ.  23  And 
when  many  days  Avere  fulfilled,  the  Jews  took  counsel  together  to  kill  him : 
24  but  their  plot  became  known  to  Saul.  And  they  watched  the  gates  also 
day  and  night  that  they  might  kill  him :  25  but  his  disciples  took  him  by 
night,  and  let  him  down  through  the  wall,  lowering  him  in  a  basket. 

26  And  when  he  was  come  to  Jerusalem,  he  essayed  to  join  himself  to 
the  disciples :  and  they  were  all  afraid  of  him,  not  believing  that  he  was  a 
disciple.  27  But  Barnabas  took  him,  and  brought  him  to  the  apostles,  and 
declared  unto  them  how  he  had  seen  the  Lord  in  the  way,  and  that  He  had 
spoken  to  him,  and  how  at  Damascus  he  had  preached  boldly  in  the  name 
of  Jesus.  28  And  he  was  with  them  going  in  and  going  out  at  Jerusalem, 
29  preaching  boldly  in  the  name  of  the  Lord :  and  he  spake  and  disputed 
against  the  Grecian  Jews ;  but  they  were  seeking  to  kill  him.  30  And  when 
the  brethren  knew  it  they  brought  him  down  to  Csesarea,  and  sent  him 
forth  to  Tarsus. 

134 


IN   ALL   JUDEA   AND    SAMARIA      [1X119-25 
I.    In   Damascus, — vss.    iQb-23.     2.    At   Jerusalem, — vss.   26-30. 


I.    In  Damascus, — vss.  igb-25. 

Saul  went  to  "his  own."  The  days  of  darkness  were  gone. 
Forsaken  by  his  former  co-religionists,  and  not  yet  welcomed  to 
the  brotherhood  of  believers,  he  could  hardly  feel  at  first  that 
there  were  any  on  earth  whom  of  right  he  could  call  "his  own." 
But  now  he  tarries  with  the  disciples  for  a  time ; — '"He  was  certain 
days  with  the  disciples  that  were  at  Damascus;  and  straightway  in 
the  synagogues  he  proclaimed  Jesus,  that  He  is  the  Son  of  God." 
How  long  a  period  is  covered  by  the  "certain  days"  of  Luke's  nar- 
rative is  not  made  clear  by  the  historian.  It  appears  from  the 
epistle  to  the  Galatians  that  Saul's  sojourn  in  Damascus  was  divided 
into  two  portions,  and  that  they  were  separated  by  an  interval  of 
three  years  which  Saul  spent  in  retirement  in  Arabia.  For  he  says 
that  after  that  episode  in  his  life  he  returned  to  Damascus. 

While  Luke  says  nothing  of  this  retirement  his  narrative  lends 
itself  in  quite  a  notable  way  to  the  insertion  of  some  interval  in 
the  Damascus  ministry,  perhaps  between  the  twenty-first  and 
twenty-second  verses  of  this  chapter.  In  the  twentieth  verse  the 
staple  of  the  new  evangelist's  preaching  was  that  Jesus  was  the 
Son  of  God.  Nor  is  this  surprising.  After  "the  heavenly  vision" 
this  must  have  been  the  profoundest  impression  left  on  Saul's 
mind, — Jesus  of  Nazareth  is  the  Son  of  God.  Day  and  night  this 
single  thought  must  have  possessed  and  dominated  his  entire  being. 
That  this  Son  of  God  was  also  the  long-expected  Messiah  seems 
to  have  become  an  equally  profound  conviction  of  Saul  at  a  some- 
what later  period  of  his  spiritual  experiences. 

That  this  Divine  Sonship  of  the  Nazarene  was  the  chief  if  not 
sole  topic  of  Saul's  first  ministry  in  the  Damascus  synagogues  is 
probable  also  from  the  effect  of  it.  It  did  not  appear  to  excite 
that  fierce  enmity  which  the  unbelieving  Jews  afterward  manifested. 
They  were  at  present  simply  filled  with  amazement  at  such  teaching 
from  such  a  man, — "And  all  that  heard  him  were  amazed,  and  said. 
Is  not  this  he  that  in  Jerusalem  made  havoc  of  them  that  called 
on  this  name?" 

But  after  Saul's  return  from  Arabia,  on  the  supposition  that 

135 


IX:  19-25]      THE   TESTIMONY   OF   THE    WITNESSES 

the  silent  years  are  properly  located  as  indicated  above,  he  began 
at  once  to  show  the  results  of  his  further  studies  of  the  Holy 
Scriptures,  and  his  long-continued  communion  with  God.  For  now 
the  chief  theme  of  his  preaching  was  the  Messiahship  of  Jesus  of 
Nazareth.  He  had  increased  in  strength.  His  whole  intellectual 
and  spiritual  nature  had  been  fortified  by  his  better  understanding 
of  the  Scriptures,  and  so  "he  confounded  the  Jews  that  dwelt  at 
Damascus,  proving  that  this  is  the  Christ."  It  was  this  change  in 
emphasis  in  Saul's  preaching  that  aroused  the  bitter  and  fanatical 
hatred  of  the  unbelieving  Jews.  He,  who  at  first  dwelt  so  largely 
upon  the  Sonship  of  Jesus,  now  emphasizes  his  Messiahship.  His 
enemies  could  hear  with  open-mouthed  wonder  the  story  of  "the 
heavenly  vision,"  and  be  silent  for  very  amazement.  But  that  the 
preacher  should  declare  that  their  Messiah, — "Hope  of  Israel,  and 
Saviour  thereof  in  the  time  of  trouble," — was  that  impostor  and 
malefactor  so  recently  crucified  in  Jerusalem  under  such  shameful 
circumstances, — this  they  ,could  not  and  would  not  stand.  And  so 
they  took  counsel  together  to  kill  him,  and  watched  the  gates  day 
and  night  to  take  him.  Saul  found  no  way  to  escape  but  by  his 
friends  letting  him  down  through  the  wall,  lowering  him  in  a  basket. 
If  his  entrance  into  Damascus  several  years  before  had  been  so 
dififerent  from  what  he  had  planned,  how  much  more  his  departure ! 
He  was  beginning  to  learn  what  things  he  was  to  suffer  for  the  sake 
of  the  Name ! 

Verse  20.  Saul's  first  Christian  experience  was  of  the  Divine  Sonship  of 
Jesus  of  Nazareth.  Naturally  this  was  the  first  truth  he  preached.  It  is  one 
thing  to  accept  this  doctrine  as  taught  in  the  Scriptures ;  it  is  a  much  more 
mighty  thing  to  realize  it  in  the  heart!  Thus  did  Saul, — and  Nathanael, 
John  1:49, — and  Thomas,  John  20:28. — Vs.  21.  Amazement  is  not  enough  if 
hearers  are  to  be  really  benefited  by  the  truth. — Vs.  22.  There  is  reason  to 
believe  that  Saul's  strengthening  took  the  silent  years  of  the  Arabian  retire- 
ment. But  then  he  came  forth  fully  equipped  for  publishing  the  glad  tidings 
of  a  Messiah-Saviour  1  What  he  did  henceforth,  in  all  his  evangelistic  tours, 
he  began  to  do  in  Damascus.  He  proved  of  Jesus  "that  this  is  the  Christ." 
Saul  evidently  had  his  Bible  in  his  retirement :  and  his  profound  study  of  it 
not  only  settled  his  own  belief  as  to  the  Messiahship  of  Jesus,  but  he  was 
able  therefrom,  by  the  most  cogent  and  unanswerable  testimony,  to  convince 
or  confound  all  who  heard  him. — Vss.  23-25.  The  Lord  cared  for  His  ser- 
vant, and  raised  up  friends  for  him.  But  he  was  not  delivered  to  recline  on 
"flowery  beds  of  ease."  He  must  escape  for  his  life,  and  for  the  first  of 
many  times  he  was  "in  peril  from  his  own  countrymen." 

136 


IN    ALL   JUDEA    AND    SAMARIA      [IX:  26-30 


Vss.  20-25.    The  Conversion  of  Pauu 

I.     The  character  of  his  spiritual  change. 

I.  Radical.    2.  Genuine.    3.  Startling. 
II.    The  nature  of  his  new  faith. 

I.  Growable.    2.  Discussible.    3.   Demonstrable. 
III.     The  spirit  of  his  first  auditors. 

I.  Their  malignitj^  deadly.     2.  Deliberate.     3.  Frustrated. 

{The  Homilist.) 


2.     At   Jerusalem, — vss.    26-^0. 

The  way  being  barred  to  his  further  ministry  in  Damascus,  Saul 
returned  to  Jerusalem.  The  violence  of  his  enemies  made  necessary 
his  hasty  departure;  and  he  seems  to  have  left  the  Garden  City 
without  either  companionship  or  commendatory  letters  to  the  breth- 
ren in  Jerusalem.  A  fugitive  and  alone,  and  perhaps  on  foot,  he 
measured  the  many  score  miles  from  the  one  capital  to  the  other, 
to  find  himself  in  Jerusalem  in  due  time  unknown  and  without 
credentials.  He  was  indeed  well  known  to  the  high  priest  and  the 
ruUng  powers.  But  under  the  circumstances  he  could  have  had  no 
desire  to  meet  any  of  them  at  present.  He  craved  and  sought  the 
fellowship  of  the  Nazarenes ;  and  to  them  he  was  not  known.  And 
when  he  made  himself  known  they  were  suspicious  of  him, — did 
not  believe  that  he  was  a  disciple, — and  shrank  from  him  as  one 
who  came  among  them  as  a  spy  to  betray  them  into  the  hands  of 
their  enemies.     Saul  was  in  a  bad  way! 

Just  here  the  Cypriote,  Joseph,  great-minded  Barnabas,  came 
to  his  relief.  How  Barnabas  knew  Saul  is  not  told  us.  They  may 
have  been  pupils  together  in  the  schools  of  Tarsus, — Cyprus  and 
Tarsus  being  quite  near  each  other.  The  two  men  had  this  in 
common  that  they  were  both  Hellenists,  and  Jews  of  the  Dispersion. 
Saul,  himself  a  Hellenist,  probably  first  sought  the  synagogue  of 
the  Hellenists,  hoping  to  find  among  strangers  in  Jerusalem  some 
one  who  knew  the  heart  of  a  stranger ;  and  here  he  may  have  met 
one  who  was  but  a  sojourner  in  the  city,  even  Barnabas,  who 
learned  his  story,  and  took  him  to  his  heart. 

He  also  brought  him  to  the  "apostles."  Luke  evidently  uses 
this  term  as  Paul  does  himself  in  Gal.  i  :i9,  in  a  general  sense,  as 

137 


IX:  26-30]      THE   TESTIMONY   OF   THE    WITNESSES 

meaning  the  leading  members  of  the  Christian  community, — for, 
as  a  matter  of  fact,  Peter  alone  of  the  original  Twelve  was  in 
Jerusalem  at  this  time,  the  James  whom  Paul  mentions  not  being 
one  of  the  twelve  apostles.  Barnabas  vouches  for  his  friend  before 
the  chief  of  the  believing  brotherhood.  He  declares  to  them  "how 
he  had  seen  the  Lord  in  the  way,  and  that  He  had  spoken  to  him, 
and  how  at  Damascus  he  had  preached  boldly  in  the  name  of 
Jesus !"  This  was  enough.  Saul's  position  was  established.  He 
won  his  way  into  the  hearts  of  all  believers,  and  went  in  and  out 
among  them  "preaching  boldly  in  the  name  of  the  Lord."  And 
Peter,  among  the  first,  warm-hearted,  impulsive  Peter,  took  him 
not  only  to  his  heart  but  also  to  his  home ;  and  Saul  abode  with 
him  fifteen  days.  Thus  Saul  gained  one  of  the  objects  for  which 
he  visited  Jerusalem.  He  had  wanted  to  see  Peter.  It  was 
doubtless  providential  that  Saul  saw  none  other  of  the  apostles 
for  fourteen  years  (Gal.  2:1).  This  made  the  assertion  of  the 
independence  of  his  apostolic  commission  very  much  stronger. 
How  blessed  the  fellowship  of  these  two  men  during  those  two 
weeks ! 

But  Saul  could  not  be  idle  even  during  those  sweet  and  restful 
days !  His  heart  turned  with  longing  especially  to  those  who,  like 
himself,  were  not  home-born  citizens  of  Jerusalem.  It  was  not  the 
easiest  field  for  evangelistic  effort.  Perhaps  for  this  reason  Saul 
chose  it.  At  any  rate,  he  turned  at  once  to  the  scene  of  Stephen's 
great  debate  in  the  synagogue  of  the  Hellenists.  But  these  foreign- 
born  Jews  were  as  unapproachable,  bigoted  and  fanatical  as  in 
Stephen's  day;  and,  while  Saul  disputed  with  them,  they  began 
to  plot  for  his  destruction.  They  sought  to  kill  him.  But  Saul's 
life  and  ministry  had  become  too  precious  to  the  saints  in  Jerusalem 
to  be  lightly  sacrificed.  They  deemed  it  wise  for  him  to  retire 
before  the  storm ;  and  so  they  brought  him  down  to  Caesarea,  that  he 
might  go  to  Tarsus.  He  may  have  gone  part  way  by  water ;  but 
the  larger  part  of  the  journey  seems  to  have  been  by  land,  for  he 
says,  referring  to  this  period,  "Then  came  I  into  the  regions  of 
Syria  and  Cilicia."  Doubtless  he  went  northward  on  this  journey, 
preaching  the  Gospel  and  winning  converts  wherever  he  went;  for, 
in  after  years,  he  began  his  second  missionary  journey  by  going 
through  this  same  region  of  "Syria  and  Cilicia,  confirming  the 
Churches." 

138 


IN   ALL   JUDEA   AND    SAMARIA      [IX:  31-43 

Verse  26.  The  yearning  of  a  believing  soul  is  for  the  fellowship  of  kindred 
spirits. — Vs.  27.  Great-minded  Barnabas  is  a  type  of  the  friend  in  need  who 
is  a  friend  indeed. — Vs.  27.  Three  things  gave  value  to  the  commendation  of 
Barnabas:  he  emphasized  the  facts,  (ii)  That  Saul  had  seen  the  Lord, —  (2) 
That  the  Lord  had  spoken  to  him, — and  (3)  That  he  had  preached  boldly  in 
the  name  of  the  Lord  Jesus. — Vs.  28.  "Going  in  and  going  out"  was  a  very 
different  life  for  Saul  from  the  life  he  used  to  lead  in  Jerusalem. — Vs.  29. 
Saul  was  a  positive  force  in  Jerusalem.  He  had  many  natural  aflfinities  for, 
and  sympathies  with,  the  Hellenists.  But  his  cogent  reasoning  and  earnest 
speech  excited  their  opposition,  which  soon  turned  to  hatred  and  heart- 
murder. — Vs.  30.  Once  more  he  escaped,  reserved  of  God's  good  providence 
for  a  more  abounding  service. 


Section  5. — The  Testimony  of  Peter  at  Lydda  and  Joppa, — 9:31-43. 

31  So  the  Church  throughout  all  Judea  and  Galilee  and  Samaria  had 
peace,  being  edified :  and,  walking  in  the  fear  of  the  Lord  and  in  the  com- 
fort of  the  Holy   Spirit,  was  multiplied. 

32  And  it  came  to  pass,  as  Peter  went  throughout  all  parts  he  came  down 
also  to  the  saints  that  dwelt  at  Lydda.  33  And  there  he  found  a  certain  man 
named  ^neas,  who  had  kept  his  bed  eight  years ;  for  he  was  palsied.  34 
And  Peter  said  unto  him,  ^neas,  Jesus  Christ  healeth  thee :  arise,  and  make 
thy  bed.  And  straightway  he  arose.  35  And  all  that  dwelt  at  Lydda  and  in 
Sharon  saw  him,  and  they  turned  to  the  Lord. 

36  Now  there  was  at  Joppa  a  certain  disciple  named  Tabitha,  which  by 
interpretation  is  called  Dorcas :  this  woman  was  full  of  good  works  and 
almsdeeds  which  she  did.  37  And  it  came  to  pass  in  those  days,  that  she 
fell  sick,  and  died :  and  when  they  had  washed  her,  they  laid  her  in  an  upper 
chamber.  38  And,  as  Lydda  was  nigh  unto  Joppa,  the  disciples,  hearing  that 
Peter  was  there,  sent  two  men  unto  him,  entreating  him.  Delay  not  to  come 
on  unto  us.  39  And  Peter  arose  and  went  with  them.  And  when  he  had 
come,  they  brought  him  into  the  upper  chamber :  and  all  the  widows  stood 
by  him  weeping,  and  showing  the  coats  and  garments  which  Dorcas  made, 
while  she  was  with  them.  40  But  Peter  put  them  all  forth,  and  kneeled 
down,  and  prayed ;  and,  turning  to  the  body,  he  said,  Tabitha,  arise.  And 
she  opened  her  eyes,  and  when  she  saw  Peter,  she  sat  up.  41  And  he  gave 
her  his  hand,  and  raised  her  up;  and,  calling  the  saints  and  widows,  pre- 
sented her  alive.  42  And  it  became  known  throughout  all  Joppa :  and  many 
believed  on  the  Lord.  43  And  it  came  to  pass,  that  he  abode  many  days  in 
Joppa  with  one  Simon,  a  tanner. 


I.  The  state  of  the  Church,  making  the  apostle's  itinerancy  possible, — vs.  31. 
2.  Peter's  visit  to  Lydda,  and  the  healing  of  Mneas, — vss.  32-35.  3.  Pe- 
ter's summons  to  Joppa,  and  the  resuscitation  of  Dorcas, — vss.  36-43. 

139 


IX:  31]     THE    TESTIMONY    OF    THE    WITNESSES 

I.     The  state  of  the  Church,  making  the  apostle's  itinerancy 

possible, — vs.  5/. 

This  condition  of  the  Church  is  sketched  with  a  rapid  pen,  and 
it  discloses  a  very  different  state  of  things  throughout  nearly  all 
Palestine  from  that  which  so  recently  prevailed. 

( 1 )  In  relation  to  her  enemies  the  Church  had  "peace."  The 
storm  of  persecution  for  the  time  being  had  spent  its  force.  One 
reason  for  this  probably  was  the  conversion  of  Saul  of  Tarsus. 
He  had  been  the  head  and  front  of  a  persecution  unexampled  in 
bitterness  and  malignity.  The  removal  of  such  a  leader,  and  his 
sudden,  and  to  them  inexplicable,  transfer  to  the  company  of  the 
Nazarenes,  seems  to  have  demoralized  the  forces  of  the  opposition. 
And  for  a  time  they  suft'ered  the  brotherhood  of  believers  to  go 
their  own  way  without  molestation.  Some  writers  also  find  an 
explanation  of  this  lull  in  the  violence  of  persecution  in  the  fact 
that  just  at  this  time  the  attention  of  all  the  Jews  was  absorbed  in, 
and  excited  by,  the  sacrilegious  command  of  Caligula  to  install 
his  own  statue,  as  an  object  of  divine  worship,  in  their  Holy  Temple. 
So  the  enemies  of  the  Church  had  enough  to  think  about,  without 
seeking  to  destroy  the  little  communities  of  believers  in  Jesus  of 
Nazareth.     Whatever  the  explanation,  "the  Church  had  peace." 

(2)  In  her  spiritual  condition  also  she  was  being  "edified." 
The  historian's  word  may  signify  either  internal  or  external  up- 
building and  strengthening,  or  both.  More  commonly  in  New 
Testament  usage  it  refers  to  spiritual  growth ;  and  this  is  probably 
the  reference  here,  inasmuch  as  the  closing  word  of  the  sentence 
emphasizes  the  material  and  outward  progress  of  the  Church. 
Spiritual  edification  points  to  a  Divine  Artificer.  The  internal  life 
and  progress  of  the  Church  were  due  to  the  presence  and  mighty 
working  of  the  Holy  Spirit.  And  we  may  well  believe  that  this 
Divine  Agent  then,  as  now.  made  use  of  the  truth  as  it  is  in  Jesus 
as  the  instrumentality  with  which  He  wrought.  So,  the  preaching 
of  the  truth  central  to  the  Gospel, — the  sacrificial  and  atoning  death 
and  triumphant  resurrection  of  the  Son  of  God, — led,  everywhere 
throughout  Judea,  Galilee,  and  Samaria,  to  the  building  up  and 
strengthening  of  the  household  of  faith. 

(3)  In  her  daily  living  she  was  "going  forward,"  under  two 
mighty  influences,  viz. —  (a)  "The  fear  of  the  Lord,"  and  (b)  "The 

140 


IN    ALL   JUDEA    AND    SAMARIA  [IX:  31 

comfort  of  the  Holy  Spirit."  It  is  worth  our  while  to  gather  the 
exact  import  of  these  suggestive  expressions,  and  the  relations 
which  the  one  sustains  to  the  other.  "The  fear  of  the  Lord"  is  a 
genuine  and  needful  phase  of  religious  experience.  There  is,  it  is 
true,  a  "fear  that  hath  torment,"  but  it  is  also  true  that  "the  fear  of 
the  Lord  is  the  beginning  of  wisdom."  And  "godly  fear"  is  as 
important  and  needful  an  element  of  vital  piety  as  the  most  tender 
and  loving  spirit  of  trust  in  the  soul's  Best  Beloved.  The  sense 
of  obligation  can  never  be  submerged  in  the  ecstasies  of  love. 

"Going  forward"  in  the  "comfort  of  the  Holy  Spirit"  is  not  less 
important  than  walking  in  "the  fear  of  the  Lord."  The  word  here 
used  by  Luke  is  the  one  applied  to  Barnabas.  The  apostles  called 
him  a  "son  of  consolation," — a  "son  of  comfort,"  or,  as  in  the 
Revised  Version,  a  "son  of  exhortation."  So  here  we  may  read 
"comfort,"  "consolation,"  or  "exhortation"  of  the  Holy  Spirit. 
Which  shall  it  be?  In  the  literal  meaning  of  the  word  we  may 
find  a  combination  of  the  two  interpretations,  and  so  come  to 
an  assured  rest  in  what  is  probably  the  very  mind  of  the  Spirit. 
The  word  signifies  "one  called  to  the  side  of  another,"  and  refers 
not  to  a  paid  advocate,  but  to  the  friend,  who  being  called  volun- 
tarily comes  to  one's  aid,  and  stands  by  him  in  the  time  of  need. 
In  this  sense  is  the  Spirit  our  Advocate.  And  to  "walk  in  the  com- 
fort of  the  Holy  Spirit"  is  to  realize  that  He  is  ever  at  our  side, 
and  to  invoke  His  constant  presence  and  help. 

And  it  is  not  difficult  to  see  that,  unless  we  go  forward  in 
"the  fear  of  the  Lord,"  we  cannot  hope  to  have  the  supporting 
companionship  and  all-powerful  advocacy  and  comforting  of  the 
Holy  Spirit. 

(4)  In  her  external  prosperity  she  was  being  "multiplied." 
This  happy  experience  of  the  primitive  Church  was  not  a  chance. 
It  was  the  natural  result  of  the  working  of  all  those  elements  of 
life  and  power  of  which  the  historian  has  made  mention.  The 
Church  which  has  peace,  and  is  advancing  in  spiritual  strength,  and 
is  going  forward  in  reverential  regard  for  God's  holy  mind  and 
will,  and  in  ever  new  revelations  and  experiences  of  the  presence 
and  grace  of  the  Holy  Spirit, — such  a  Church  will  continually  draw 
into  her  fellowship  multitudes  attracted  by  her  saintly  character, 
and  longing  for  the  peace  which  they  see  she  possesses  in  such 
abounding  plenty. 

141 


IX:  32-35]     THE   TESTIMONY    OF   THE   WITNESSES 


Vs.  31.    The  Conditions  of  Prosperity. 

I.    Peace  without  and  peace  within. 
11.    A  life  of  godly  fear. 
III.    The  presence  and  ministry  of  the  Spirit. 


2.    Peter's  visit  to  Lydda,  and  the  healing  of  ^neas, — vss.  32-35. 

Lydda, — ancient  Lod,  and  modern  Ludd, — is  one  of  the  old 
towns  of  Palestine,  and  lies  in  the  territory  originally  allotted  to 
Benjamin.  In  the  early  Christian  centuries,  under  another  name,  it 
became  a  city  of  considerable  size  and  importance;  but  there  is 
reason  to  believe  that  in  Peter's  day  it  was,  what  it  had  been  from 
earliest  times,  and  what  it  is  now,  a  \dllage  of  comparative  insig- 
nificance. That  it  should  be  chosen  as  the  scene  of  a  notable  and 
influential  miracle  illustrates  the  Scripture  that  God  often  chooses 
weak  things  to  confound  the  mighty.  The  village  is  on  the  road 
from  Joppa  to  Jerusalem,  and  is  beautifully  situated  on  the  eastern 
border  of  the  plain  of  Sharon,  upon  the  top  of  a  low  hill,  from 
which  there  are  commanding  views  of  the  plain  in  all  directions. 
The  foothills  of  the  central  ridge  of  Palestine  are  in  the  near 
prospect  on  the  east,  and  the  Mediterranean  farther  oflF  in  the  west, 
while  the  maritime  plain  stretches  far  beyond  the  horizon  both 
north  and  south.  There  are  two  principal  routes  by  which  the 
traveler  may  go  up  from  Lydda  to  Jerusalem, — one  of  these  being 
now  used  by  the  railroad  from  the  coast  to  the  capital.  The  ascent 
is  quite  fatiguing  to  the  pedestrian,  there  being  a  rise  in  altitude  of 
twenty-five  hundred  feet  from  the  village  to  the  city,  while  the 
distance  is  only  about  twenty-five  miles. 

It  was  doubtless  by  one  of  these  two  routes  that  the  itinerating 
apostle  found  his  way  down  to  Lydda,  after  completing  the  circuit 
of  the  Churches  in  the  hill  country.  It  had  not  been  a  holiday 
visitation  over  so  mountainous  a  region;  and  Peter  found  it  con- 
venient to  break  his  journey  at  the  foot  of  the  hills,  and  on  the 
border  of  the  wide-spreading  plain.  And  so  the  apostle  "came 
down"  to  Lydda. 

He  came  to  visit  "the  saints  that  dwelt  there."     And  there  he 

142 


IN    ALL   JUDEA   AND    SAMARIA      [IX:  32-35 

met  with  ^neas.  It  is  not  said  that  ^neas  was  a  disciple;  and 
some  writers,  as  it  would  seem  on  insufficient  grounds,  have  thought 
he  was  not  a  believer.  But,  whether  a  believer  or  not,  he  was  in 
a  bad  way.  For  eight  years  he  had  been  a  bed-ridden  paralytic. 
Peter,  in  the  name  of  his  Master,  heals  him.  The  manner  in 
which  the  apostle  addresses  him  is  worthy  of  note,  and  suggests 
Peter's  other  great  miracle  at  the  Beautiful  Gate  of  the  Temple. 
There  he  said  to  the  congenital  cripple, — "In  the  name  of  Jesus 
Christ  of  Nazareth,  walk."  Here  he  says,  "^neas,  Jesus  Christ 
healeth  thee ;  arise  and  make  thy  bed."  The  notable  thing  in  both 
cases  is  that  he  disclaims  any  power  to  help  in  himself,  and  invokes 
the  mighty  name  of  the  Messiah, — Jesus  the  Nazarene.  And  in 
the  one  case  as  in  the  other  the  invocation  is  not  in  vain.  The 
paralytic  "straightway  arose,"  and  doubtless  rolled  up  the  pallet 
on  which  he  had  lain  a  helpless  invalid  for  years.  The  power  of 
the  ever-blessed  Name  gave  him  perfect  soundness  in  the  presence 
of  all  the  people. 

The  tidings  of  this  wondrous  work  of  healing  went  abroad 
beyond  the  confines  of  the  little  village.  "And  all  that  dwelt  at 
Lydda  and  in  Sharon  saw  him,  and  they  turned  to  the  Lord." 
This  expression, — "turned  to  the  Lord," — doubtless  had  a  freshness 
of  meaning  in  apostolic  times  which  it  has  lost  to  modern  ears ; 
yet  it  is  deeply  significant.  Their  conceptions  of  the  risen  and 
exalted  Messiah-Saviour  now  underwent  an  entire  change;  and, 
recognizing  Him  as  their  Sovereign  Lord,  they  turned  from  all 
wicked  ways  to  follow  Him.  The  voice  of  the  merciful  miracle 
was  as  the  voice  of  the  preacher  in  the  porch  of  the  Temple, — 
"Repent  ye  therefore,  and  turn  again,  that  your  sins  may  be  blotted 
out."  And  so  mightily  did  the  persuasive  truth  prevail,  that  all 
who  dwelt  at  Lydda  and  in  Sharon,  seeing  the  paralytic  fully  re- 
stored, now  turned  in  penitence  and  faith  to  the  Lord  Christ. 


Verse  32.  The  preaching  of  the  exiles  had  not  been  in  vain.  Scattered 
in  the  persecution  they  carried  with  them  the  sacred  fire. — Vs.  33.  Weary- 
years  are  often  appointed  to  suffering  saints ;  but  God  has  not  forgotten  them. 
— Vs.  34.  Jesus  alone  can  heal  the  maladies  of  body  and  soul ;  all  other 
powers,  whether  men  or  medicines,  are  but  instruments. 

"The  Great   Physician  now   is   near, 
The  sympathizing  Jesus." — • — 

143 


IX:  36-43]      THE   TESTIMONY    OF   THE    WITNESSES 

Vs.  35.     How  we  are  turned  to  the  Lord  is  a  matter  of  little  moment;  the 
vital  thing  is  the  turning. 

Vss.  32-35.    Peter  at  Lydda. 
The  miracle : 
I.     As  expressing  the  genius  of  Christianity. 
II.     As  symbolizing  the  mission  of  Christianity. 

III.  As  indicating  the  power  of  Christianity. 

IV.  As  representing  the  grandest   influence  of  Christianity. 

(The  Homilist.) 

Vs.    34.      ^NEAS. 

I.  The  paralytic  of  the  text  reveals  a  present-day  condition  and  need. 

II.  The  panacea  for  all  the  ills  of  life  is  found  in  Jesus  Christ. 

III.  We  may  learn  from  this  subject  the  need  of  self-effort. 

IV.  The  text  teaches  also  that  true  conversion  leaves  no  doubt. 
V.  We  see  also  the  power  of  influence. 

(Drew  Sermons  on  igog  Golden  Texts.) 


3.    Peter's  summons  to  Joppa,  and  the  resuscitation  of  Dorcas, — 

vss.  36-43. 

The  apostle's  presence  in  Lydda  was  in  pursuance  of  his  visita- 
tion of  the  Churches.  He  came  to  Joppa  because  he  was  sent  for. 
This  seaport  city  was  ten  miles  to  the  northwest  from  Lydda,  and 
across  the  beautiful  plain  of  Sharon.  The  little  Church  of  believers 
in  Joppa  was  in  trouble.  Tabitha  was  dead !  We  know  but  little 
of  her  beyond  her  double  name;  but,  through  this  simple  narra- 
tive, her  fame  has  become  world-wide  and  eternal.  She  had  been 
a  most  useful  member  of  the  Christian  community;  and  her  death 
was  a  sore  bereavement  to  her  fellow-disciples.  The  sorrowful 
event  brought  to  the  apostle  Peter  the  occasion  of  the  mightiest 
wonder-work  of  his  ministry  so  far  as  the  Scripture  record  enables 
us  to  judge. 

The  story  raises  two  questions  of  unusual  interest ; — viz. :  ( i ) 
Why  did  the  beUevers  at  Joppa  send  for  Peter?  Was  it  only  that 
they  might  receive  the  comfort  in  their  affliction,  which  they  might 
reasonably  hope  to  obtain  through  the  ministrations  of  one  of  the 
Lord's  honored  apostles?  Or  were  there  some,  who  remembered 
that  the  Master  Himself,  pitying  an  afflicted  mother,  had  resusci- 

144 


IN    ALL   JUDEA   AND    SAMARIA      [IX 136-43 

tated  the  young  man  of  Nain,  "who  was  the  only  son  of  his 
mother  and  she  a  widow," — and  also,  in  tearful  sympathy  with  the 
sisters  of  Bethany,  had  called  Lazarus  even  out  of  the  grave :  and 
was  this  their  thought, — What  the  Master  did  for  His  children  in 
sorrow,  may  He  not  enable  His  servant  to  do  for  us  in  our  affliction  ? 
It  certainly  would  seem  as  if  their  expectations  looked  beyond  the 
comfort  of  a  transient  visit.  Were  not  their  hearts  set  on  some- 
thing more,  and  hence  the  urgency  of  their  message,  for  which 
otherwise  there  seemed  to  be  no  pressing  need?  They  could  not 
spare  so  useful  a  saint;  but,  if  anything  is  done  it  must  be  done 
quickly,  and  before  these  precious  remains  are  laid  in  the  tomb. 
So  Peter  gets  the  call  of  their  insistent  spirits; — "Delay  not  to 
come  on  unto  us."  And  when  he  came,  did  he  not  find  in  the  tear- 
ful company  of  that  upper  chamber  such  power  of  faith  as  grasped 
the  possibiHty  of  the  restoration  to  life  and  service  of  their  departed 
sister?     So  much  we  surely  believe. 

(2)  Why  did  Peter  go  about  this  wonder-work  in  a  manner  so 
different  from  his  course  at  Lydda?  In  that  miracle  there  seems 
to  have  been  no  manifest  preparation  in  faith  and  prayer  of  either 
healer  or  healed.  Peter  was  brought  into  the  company  of  the 
paralytic,  and  without  preliminaries  said  to  him,  ^neas,  Jesus, 
the  Messiah,  healeth  thee;  arise  and  make  thy  bed."  But  here  the 
apostle  locks  the  door  on  the  whole  company  of  weeping  mourners, 
that  he  may  be  alone  with  God  and  the  dead !  Why  this  unusually 
solemn  preliminary?  Was  it  that  Peter  had  never  before  been 
used  of  his  Lord  for  the  accomplishment  of  a  supernatural  work 
so  like  His  own  at  the  grave  in  Bethany?  Was  it  because  he  saw 
in  his  brethren  faith  "to  believe  great  things  of  God,"  and  now 
sought  for  himself  faith  "to  undertake  great  things  for  God"? 
We  wonder !  And,  while  we  wonder,  we  recall  that  other  wonder- 
work of  an  earlier  age,  when,  less  than  one  hundred  miles  north 
of  Joppa,  and  on  this  same  maritime  plain,  Elijah  was  alone  in  the 
loft  at  Zarephath  with  the  little  dead  boy,  while  he  agonized  in 
prayer  for  the  resuscitation  of  the  only  and  well-beloved  son. 
Would  it  be  strange  if  Peter,  kneeling  at  the  bedside  of  the  dead 
saint,  and  buttressing  his  faith  in  the  power  of  the  wonder-working 
God,  should  have  cried  in  his  heart,  "Where  is  the  Lord  God  of 
Elijah?"  He,  who  gave  the  victory  to  the  faith  and  prayer  of  the 
prophet  of  old,  now  crowns  with  triumph  the  supplication  and  con- 

14s 


IX 136-43]       THE   TESTIMONY   OF   THE   WITNESSES 

fidence  of  His  faithful  apostle.  And,  when  Peter  said,  "Tabitha, 
arise,  she  opened  her  eyes;  and  seeing  Peter  she  sat  up."  The 
struggles  and  triumphs  of  that  hour  Peter  does  not  disclose.  It 
is  enough  that  he  called  the  saints  and  widows,  "and  presented 
her  alive."  And  when  the  wonderful  tidings  spread  abroad  through- 
out the  city,  "many  believed  on  the  Lord." 


Verse  36.  The  most  useful  servants  of  the  Church  must  sooner  or  later 
come  to  the  end  of  their  labors. — Vs.  38.  The  condition  of  eminent  service 
is  supereminent  faith,  not  only  in  the  worker,  but  also  in  those  among  whom 
he  is  called  to  labor.  Even  Jesus  could  not  do  many  mighty  works  among 
the  people  who  did  not  believe. — Vs.  40.  The  accomplishment  of  a  great 
work  for  God  demands  the  girding  of  one's  spiritual  forces  at  the  mercy- 
seat,  and  victory  with  God  alone.  The  patriarch  had  power  with  men  after 
he  had  gained  power  with  God.  Peter  had  triumphed  before  he  spoke  to 
the  dead  saint.  The  real  struggle  and  victory  came  to  the  apostle  while  on 
his  knees. — Vs.  42.  All  Lydda  and  Sharon  turned  to  the  Lord  upon  the 
healing  of  ^neas.  Not  so  in  greater  Joppa.  Under  the  influence  of  the 
mightier  work  of  the  resuscitation  of  Dorcas,  the  historian  can  say,  not 
"all,"  but  only  "many  believed  on  the  Lord."  The  village  and  rural  com- 
munity are  often  more  easily  and  powerfully  influenced  by  the  truth  than  the 
busy,  thronging  center  of  civic  life. 


Vss.  39-40.    Dorcas   Restored  to  Life. 

Her  character.       II.    Her   death.       IIL     Her   restoration  to   life. 

Simeon  {Horce  Homileticce). 


Vss.  36-43.    Dorcas. 


I.    The  ministry  of  death. 

1.  Interesting  in  person. 

2.  Christian  in  character, 

3.  Useful  in  society. 
II.    The  ministry  of  life. 

1.  The  organ 

2.  The  power 

3.  The  blessedness 


-  of  this  life. 

(The  Homilist.) 


146 


IN   ALL   JUDEA   AND    SAMARIA  [X:i-2 


Section  6. — The  Testimony  of  Peter  before  Cornelius, — 10:1-48, 

Sub-section  i. — The  vision  of  Cornelius, — vss.  1-8. 

1  Now  there  was  a  certain  man  in  Caesarea,  Cornelius  by  name,  a  cen- 
turion of  the  band  called  the  Italian  band,  2  a  devout  man,  and  one  that 
feared  God  with  all  his  house,  who  gave  much  alms  to  the  people,  and 
prayed  to  God  always. 

3  He  saw  in  a  vision  openly,  as  it  were,  about  the  ninth  hour  of  the 
day,  an  angel  of  God  coming  in  unto  him,  and  saying  to  him,  Cornelius. 
4  And  he,  fastening  his  eyes  upon  him,  and,  being  affrighted,  said.  What  is  it, 
Lord  ?  And  he  said  unto  him.  Thy  prayers  and  thine  alms  are  gone  up 
for  a  memorial  before  God.  5  And  now  send  men  to  Joppa,  and  fetch  one 
Simon,  who  is  surnamed  Peter :  6  he  lodgeth  with  one  Simon,  a  tanner, 
whose  house  is  by  the  sea-side. 

7  And  when  the  angel  that  spake  unto  him  was  departed,  he  called  two 
of  his  household  servants,  and  a  devout  soldier  of  them  that  waited  on 
him  continually;  8  and  having  rehearsed  all  things  unto  them,  he  sent  them 
to  Joppa. 


The  centurion's  character  and  habits, — vss.  1-2.    2.  The  message  of  the 
angel, — vss.  3-6.    3.  The  obedient  soldier, — vss.  7-8. 


I.    The  centurion's  character  and  habits, — vss.  1-2. 

The  story  of  this  centurion  of  Cassarea  reminds  us  of  a  notable 
characteristic  of  all  the  Roman  officers  of  similar  grade  mentioned 
in  the  sacred  narrative.  They  were  not  cruel  and  bloodthirsty 
men,  as  might  be  inferred  from  their  profession  of  arms.  On  the 
contrary,  they  were  mild-mannered  persons,  singularly  open  to  the 
truth,  and  profoundly  impressed  by  the  character  and  living  of 
those  who  were  specially  charged  with  its  dissemination  among 
their  fellow-men.  Such  was  the  centurion,  whose  servant  the  Lord 
healed,  in  response  to  his  extraordinary  faith,  and  who  so  loved 
the  Jewish  people  as  to  build  them  a  synagogue  in  Capernaum. 
Such,  too,  was  the  centurion  of  the  crucifixion.  Charged  with 
the  execution  of  Pilate's  edict  he  was  not  an  indifferent  spectator 
of  the  tragedy  of  Calvary.  Deeply  stirred  by  what  he  saw  beneath 
the  darkening  skies,  and  heard  in  the  heartrending  cries  and  final 
surrender  of  the  Divine  Victim,  he  could  but  add  his  testimony, — 

147 


X:i-2]     THE   TESTIMONY   OF   THE    WITNESSES 

"Truly  this  man  was  the  Son  of  God."  In  like  manner  the  centu- 
rion of  the  "Augustan  Band"  was  the  kind-hearted  Julius.  He  was 
commissioned  to  conduct  Paul  and  other  prisoners  from  Caesarea  to 
Rome;  and  once  and  again  he  courteously  treated  the  apostle,  and 
permitted  his  friends  to  minister  to  his  necessities:  and  by  gentle 
stages  brought  him  to  Rome,  and  deHvered  him  to  the  "honest  and 
soldierly  Afranius  Burrus,"  the  humane  Prefect  of  the  Praetorian 
Guard. 

In  keeping  with  that  of  these  Roman  officers  was  the  character, 
official  and  personal,  of  Cornelius  the  centurion  of  Caesarea.  The 
Roman  army,  in  the  time  covered  by  Luke's  narrative,  was  made 
up  of  the  legionaries  and  auxiliaries,  the  latter  having  substantially 
the  same  organization  as  the  former.  The  legion  consisted  of  6,000 
men,  divided  into  ten  cohorts  of  600  each,  each  cohort  into  three 
maniples  of  200  each,  and  each  maniple  into  two  centuries  of  100 
each.  The  legionaries  were  not  sent  into  Syria  and  Palestine  until 
the  war  under  Vespasian  and  Titus,  which  resulted  in  the  destruc- 
tion of  Jerusalem.  The  army  of  occupation  in  the  Holy  Land, 
therefore,  at  the  time  of  Peter's  visit  to  Csesarea,  was  made  up  of 
auxiliaries  recruited  from  various  nations,  and  which  were  never 
sent  for  military  service  into  their  native  countries.  Among  these 
auxiliaries  was  one  cohort  recruited  chiefly  in  Italy,  and  therefore 
called  the  "Italian  cohort,"  or  "band"  as  our  version  has  it.  Of 
this  cohort  Cornelius  was  one  of  six  centurions;  and  his  separate 
command  consisted  of  one  hundred  men. 

Such  was  the  official  station  of  Cornelius.  Personally,  and  in 
the  sight  of  men,  he  was  both  humble  and  benevolent.  The  former 
we  should  not  have  looked  for  in  an  officer  of  proud  Rome.  But 
that  he  was  of  a  lowly  spirit  appears  from  the  fact  that  he  was 
willing  to  learn  of  divine  things  from  a  captive  people.  Whether 
he  had  become  a  proselyte  of  the  Jewish  faith  does  not  clearly 
appear.  His  religion,  it  seems,  was  not  a  mere  round  of  religious 
observances.  It  took  on  the  practical  character  of  helpfulness  to 
his  fellowmen.    "He  gave  much  alms  to  the  people." 

And  before  God  he  was  both  prayerful  and  devout.  Not  only 
did  he  "pray  to  God  always,"  but  made  it  the  practice  of  his  daily 
life  to  keep  the  customary  hours  of  devotion.  It  was  while  "keep- 
ing the  ninth  hour  of  prayer  in  his  house"  that  the  heavenly  vision 
was  vouchsafed  him. 

148 


IN   ALL   JUDEA   AND    SAMARIA  [X:i-2 

Cornelius  was  also  "devout"  as  well  as  prayerful.  The  word 
here  translated  "devout"  is  not  indeed  the  same  as  that  which 
describes  the  sojourners  in  Jerusalem  at  Pentecost,  or  the  men  who 
buried  Stephen,  though  the  meaning  is  substantially  the  same, — the 
word  in  those  cases  distinguishing  the  devout  life  as  one  of  godly 
fear,  and  the  word  here  used  emphasizing  the  conditions  of  accept- 
able worship. 

The  application  of  these  terms — "prayerful  and  devout — to  the 
centurion  raises  the  question, — Was  Cornelius  a  saved  man,  or,  as 
we  should  say,  Was  he  already  a  Christian?  Some  things  in  the 
narrative  incline  us  to  say  Yes.  (i)  How  else  can  we  interpret 
the  historian's  words, — He  was  "a  devout  man,  and  one  that  feared 
God  with  all  his  house,  who  gave  much  alms  to  the  people,  and 
prayed  to  God  always."  We  may  well  ask  ourselves.  In  what 
stronger  terms  could  we  describe  a  saved  man?  (2)  What  mean- 
ing are  we  to  attach  to  the  words  of  the  angel, — "Thy  prayers  and 
thine  alms  are  gone  up  for  a  memorial  before  God,"  if  they  describe 
not  the  reception  accorded  to  the  pious  exercises  and  life  of  a 
saved  man?  (3)  Still  further,  what  significance  has  Peter's  words 
on  entering  the  Csesarean  home,  except  as  the  statement  of  a  gen- 
eral principle,  of  which  the  centurion's  case  is  a  special  example, — 
"Of  a  truth  I  perceive  that  God  is  no  respecter  of  persons :  but  in 
every  nation  he  that  feareth  God  and  worketh  righteousness,  is 
acceptable  to  Him."  Is  it  likely  that  an  inspired  apostle  would  use 
such  words  in  addressing  an  unsaved  person  ? 

On  the  other  hand,  there  are  some  considerations  which  more 
decidedly  incline  us  to  say  No,  to  the  question.  Was  Cornelius  a 
saved  man?  (i)  The  mission  to  Joppa  would  seem  to  have  been 
a  needless  embassy,  except  on  the  supposition  that  here  was  a  man 
with  all  his  house,  who,  though  their  faces  were  turned  toward 
the  light,  needed  the  revelation  of  Jesus  Christ  as  their  all-sufficient 
Saviour.  (2)  This,  indeed,  is  taken  for  granted  in  the  message  of 
the  angel,  as  Peter  reports  it  to  his  brethren  of  the  circumcision, — 
"Send  men  to  Joppa,"  was  the  direction,  "and  fetch  Simon,  whose 
surname  is  Peter,  who  shall  speak  unto  thee  words,  whereby  thou 
shalt  be  saved,  thou  and  all  thy  house."  There  would  seem  to  be 
no  possible  interpretation  of  these  words,  that  does  not  find  back 
of  them  the  fact  that  Cornelius  was  as  yet  unsaved. 

We  must  admit,  then,  that  the  affirmative  answers  to  this  ques- 

149 


X:i-2]        THE   TESTIMONY   OF   THE    WITNESSES 

tion  are  not  conclusive,  while  the  negative  response  seems  to  be 
decisive  and  incontrovertible.  Having  reached  this  judgment, 
though  it  may  seem  to  lead  us  into  the  region  of  speculation, — a 
speculation,  indeed,  not  wholly  unprofitable, — we  may  venture  to 
ask  another  question  bearing  upon  the  character  of  the  cen- 
turion, viz. : — Would  he  have  been  saved,  had  he  passed  from  this 
mortal  life  before  receiving  the  visit  and  message  of  the  apostle? 

In  seeking  a  proper  answer  to  this  question,  we  must  not  lose 
sight  of  two  fundamental  truths.  One  is  that  salvation  is  possible 
to  man  only  through  Jesus  Christ.  All  who  are  ever  saved  must 
be  saved  by  the  atoning  death.  "In  none  other  is  there  salvation; 
for  neither  is  there  any  other  name  under  heaven,  that  is  given 
among  men,  wherein  we  must  be  saved."  "Without  the  shedding 
of  blood  there  is  no  remission."  The  other  truth  equally  funda- 
mental is  that  the  merits  of  Christ's  atoning  death  become  available 
for  man  only  through  the  sovereign  and  gracious  operation  of  the 
Spirit  of  God,  No  better  statement  of  this  truth  can  be  given  than 
that  of  the  Westminster  Assembly, — "We  are  made  partakers  of 
the  redemption  purchased  by  Christ  by  the  effectual  application  of 
it  to  us  by  His  Holy  Spirit."  And,  still  further,  "The  Spirit  ap- 
plieth  to  us  the  redemption  purchased  by  Christ,  by  working  faith 
in  us,  and  thereby  uniting  us  to  Christ  in  our  effectual  calling." 
These  statements  of  wise  men  are  in  full  accord  with  Holy  Scrip- 
ture; but  neither  it  nor  they  can  be  properly  interpreted  as  teach- 
ing that  the  Divine  Spirit  operates  only  in  this  way.  He  is  a  glori- 
ously independent  Spirit,  who,  as  these  same  Westminster  Divines 
say,  "worketh  when,  and  where,  and  how  He  pleaseth."  And  we 
must  believe  that  in  some  instances,  comparatively  rare  indeed  it 
may  be.  He  may  savingly  influence  unto  eternal  life  those  who  have 
never  heard  of  Christ  with  the  hearing  of  the  ear. 

And  if  this  seems  incredible  to  us,  we  may  ask  ourselves.  How 
are  infants  dying  in  infancy  saved?  Is  it  because  they  are  such 
sweet  and  innocent  creatures?  Then  are  there  two  classes  among 
the  redeemed, — some  who  are  saved  by  the  blood  of  Jesus,  and 
some  by  their  sweetness  and  innocence.  And  this  cannot  be,  for 
there  is  but  one  way  of  salvation,  and  there  is  but  one  class  among 
the  redeemed.  All  are  saved  by  the  effectual  application  to  them, 
by  the  Holy  Spirit,  of  the  redemption  purchased  by  Christ.  Ordi- 
narily this  is  done  by  His  working  faith  in  us;  but  in  a  multitude 

150 


IN   ALL   JUDEA   AND    SAMARIA  [X:i-2 

of  cases,  as  in  the  infantile  world,  it  is  done  without  the  conscious 
exercise  of  faith.  And  this  the  gracious  Spirit  may  do,  in  some 
instances,  however  infrequent,  of  those  who  are  living  up  to  the 
light  already  given  them,  and  who  are  seekers  after  God,  and, 
though  bhndly,  are  yet  feeling  after  Him,  with  their  faces  toward 
the  light.  Such  a  man  was  the  centurion.  The  Divine  Spirit  was 
dealing  with  him  before  Peter  received  his  commission  in  Joppa. 
Cornelius  was  not  yet  a  saved  soul;  but  the  perishing  of  such  a 
spirit  for  want  of  an  intelligent  vision  of  the  Saviour  Christ  for 
whose  salvation  he  was  waiting,  is  unthinkable. 

No  discouragement  of  the  missionary  enterprise  can  be  drawn 
from  this  conclusion.  It  is  still  true,  as  a  general  rule,  that  "faith 
cometh  by  hearing,  and  hearing  by  the  Word  of  God,"  and  the 
question  is  still  pertinent,  "How  shall  they  believe  in  Him  of  whom 
they  have  not  heard?"  The  sad  fact  is  that  very  few,  if  any,  are 
living  up  to  the  light  they  have;  and  they  need,  and  must  perish 
without,  the  vision  of  the  atoning  Christ.  The  state  of  that  house- 
hold in  Csesarea  was  such  as,  not  to  justify  leaving  them  to  them- 
selves, but  for  speedily  bringing  to  them  the  voices  of  grace.  And 
hence  the  heavenly  vision. 


Verse  i.  The  heavenly  message  fits  the  person  and  the  place.  As  the 
angel's  announcement  to  the  shepherds  came  to  simple-hearted  men,  who 
loved  communion  with  the  skies,  so  here  this  blessed  evangel  came  to  the 
serious  seeker  after  God.  And  Cassarea,  a  city  wholly  separated  from  Jewish 
history,  and  vitally  connected  with  the  wide-spreading  realm  of  Rome,  was 
eminently  the  place  for  such  a  new  departure  in  the  growth  of  the  kingdom 
of  God. — Vs.  2.  They  who  seek  shall  find,  to  them  that  knock  it  shall  be 
opened.     The  centurion  was  seeking  God;  and  God  was  seeking  him. 

Vss.  1-2.    The  Centurion. 

I.     The  subject  1 

II.    The  instrumentality  |-  of  conversion. 
III.    The  efficient  cause  J  (Wadsworth,  Rev.  Dr.  Charles.) 

Vss.  1-6.    The  Conversion  of  Cornelius. 

I.  His  unfavorable  surroundings. 

II.  His  good  character. 

III.  What  did  Cornelius  still  want? 

IV.  How  was  the  change  brought  about? 

(Gerberding,  Rev.  G.  H.) 

151 


X:3-6]      THE   TESTIMONY    OF   THE    WITNESSES 

2.     The  message  of  the  angel, — vss.  j-d. 

It  was  a  memorable  day,  and  three  o'clock  in  the  afternoon, 
when  the  heavenly  messenger  came.  Cornelius  had  been  praying, — 
doubtless  for  light  and  a  fuller  knowledge  of  God.  He  was  "keep- 
ing the  ninth  hour  of  prayer."  This  fact  is  suggestive.  We  know 
that  dwellers  and  sojourners  in  Jerusalem  were  in  the  habit  of  fre- 
quenting the  temple  courts  at  the  hours  of  prayer,  the  times  of  the 
daily  oblation  morning  and  evening.  Only  from  this  narrative  do 
we  learn  the  probability  that  serious-minded  people  throughout  the 
land  were  accustomed  to  make  those  hours  the  time  of  personal 
and  household  devotion.  Deeply  interesting  is  the  fact,  if  the 
centurion's  habit  was  general,  as  seems  probable,  that  in  the  homes 
of  God-fearing  Israel  all  over  the  country,  when  the  lamb  was  being 
offered  in  the  House  of  the  Lord  at  Jerusalem,  His  people  were 
everywhere  bowing  the  knee  in  holy  worship, — their  right  of  access 
to  God  guaranteed  by  the  blood  of  the  daily  oblation. 

To  the  Roman  officer  under  such  circumstances  and  at  such  a 
time  the  angel  came.  Why  an  angelic  messenger?  It  was  enough 
to  send  Ananias  to  Saul  of  Tarsus.  Why  should  a  messenger  from 
the  heavenly  realms  be  commissioned  to  visit  Cornelius?  The 
answer  is  not  far  to  seek.  A  new  and  wonderful  era  in  the  history 
of  God's  dealings  with  His  Church  was  opening  up.  It  was  an 
epoch  that  kindled  Paul's  exuberant  enthusiasm  as  he  wrote  of  his 
own  relation  to  it  to  his  Ephesian  brethren.  Now  was  about  to  be 
made  the  wondrous  revelation  of  "the  mystery,  which  in  other 
generations  was  not  made  known  unto  the  sons  of  men,  .  .  .  that 
the  Gentiles  are  fellow-heirs,  and  fellow-members  of  the  body,  and 
fellow-partakers  of  the  promise  in  Christ  Jesus  through  the  Gospel." 
The  household  of  Cornelius  was  to  be  the  first  of  all  the  Gentile 
world  to  receive  a  welcome  to  the  household  of  faith  without  first 
becoming  Jews.  And  the  believing  Israelites  were  to  learn  for  the 
first  time  that  the  glad  tidings  of  salvation  were  intended  for  all 
other  people  as  truly  as  for  themselves.  Surely  it  was  fitting  that 
the  first  step  in  the  unveiling  of  such  a  marvelous  mystery  should 
be  taken  by  a  messenger  from  the  Throne! 

More  wonderful  than  the  appearance  of  the  angel  was  the  limi- 
tation of  his  commission.  It  was  not  given  to  him  to  uncover  the 
mystery.     This  honor,  by  Divine  choice,  was  to  be  given  to  mortal 

153 


IN    ALL   JUDEA   AND    SAMARIA  [Xiy-S 

man.  The  heavenly  messenger  may  stand  at  the  portal;  it  is  given 
to  Peter,  an  apostle  of  Jesus,  to  swing  wide  the  gates  and  bid  the 
multitudes  come  in.  The  angel's  hands  are  holden;  he  cannot 
welcome  this  Gentile  family  into  the  family  of  God.  He  can  only 
say,  "Send  men  to  Joppa;  the  herald  of  the  world-wide  evangel  is 
in  the  tanner's  house :  bring  him,  and  hear  his  words," 

"He  brings  salvation  on  his  tongue, 
And  words  of  peace  reveals." 


Verse  3.  Stated  times  for  worship  are  an  aid  to  faith.  God  conde- 
scends to  meet  us  in  the  times  and  ways  of  His  own  appointment. — Vs.  5. 
If  we  faithfully  use  the  light  God  gives  us,  He  is  sure  to  give  us  more. 
• — ^Vs.  5.  Even  angels  cannot  be  the  heralds  of  the  cross.  To  sinful  men 
is  committed  the  glorious  Gospel  of  the  blessed  God. 

Vs.  4.    The  Earthly  Life  Viewed  from  Heaven. 

I.    Who  spoke  these  words? 
II.     To  whom  were  they  spoken? 
III.     The  truths  they  were  intended  to  teach  us. —  {DeWitt,  Rev.  Dr.  John.) 


3.     The  obedient  soldier, — vss.  y-8. 

The  apparition  vanished ;  the  angel  departed.  But  the  centurion 
was  not  disobedient  to  the  heavenly  vision.  Promptly,  as  one  ac- 
customed to  obey  orders,  he  set  about  executing  the  angel's  com- 
mand. He  manifests  no  disappointment  that  the  light  for  which 
he  had  been  praying  did  not  come  at  once  from  the  lips  of  the 
heavenly  messenger.  His  attitude  was  "Send,  Lord,  by  whom 
Thou  wilt  send."  He  has  waited  at  the  mercy-seat  for  the  answer 
to  his  cry;  he  will  now  wait  for  that  answer  till  God's  accepted 
time  shall  come. 

But  he  will  wait  in  the  path  of  obedience.  He  will  send  for 
the  messenger.  Among  the  soldiers  of  his  command  there  were 
doubtless  some  who  did  not  sympathize  with  their  commanding 
officer.  He  will  not  entrust  them  with  such  a  commission.  He 
gives  it  to  "a  devout  soldier,"  who,  some  have  conjectured,  was  the 


X:7-8]    THE   TESTIMONY   OF   THE   WITNESSES 

man  who  afterwards  wrote  our  second  Gospel, — the  evangehst 
Mark,  and  two  of  his  domestic  servants.  They  waited  on  him 
continually  and  were  in  sympathy  with  his  spiritual  longings. 

And  so  urgent  was  he  that  they  seem  to  have  been  dispatched 
at  once.  We  reverently  imagine  that  pilgrim  trio  marching  down 
the  caravan  road  that  thirty-five  miles  to  Joppa.  The  shadows 
of  evening  were  falling  a  few  hours  after  they  left  Csesarea,  and 
somewhere  on  the  way,  perhaps  at  Apollonia,  they  found  a  resting- 
place  for  the  night;  for  it  was  noon  on  the  next  day  before  their 
journey  was  completed,  and  they  stood  before  the  tanner's  gate. 


Verse  7.  Happy  the  obedient  household  that  is  served  by  devout  and 
obedient  servants. — Vs.  7.  If  the  soldier  was  Mark,  we  see  how  his  training 
under  the  Roman  centurion  fitted  him  to  understand  the  Roman  character 
and  to  write  that  narrative,  which  has  been  called  the  "Gospel  to  the  Ro- 
mans,"— the  Gospel,  according  to  Mark. 


Sub-section  2. — The  vision  of  Peter, — vss.  9-23. 

9  Now  on  the  morrow,  as  they  were  on  their  journey,  and  drew  nigh 
unto  the  city,  Peter  went  up  upon  the  housetop  to  pray,  about  the  sixth  hour : 
ID  and  he  became  hungry  and  desired  to  eat :  but,  while  they  made  ready,  he 
fell  into  a  trance;  11  and  he  beholdeth  the  heaven  opened,  and  a  certain 
vessel  descending,  as  it  were,  a  great  sheet,  let  down  by  four  corners  upon 
the  earth :  12  wherein  were  all  manner  of  four-footed  beasts  and  creeping 
things  of  the  earth  and  birds  of  the  heaven.  13  And  there  came  a  voice  to 
him.  Rise,  Peter,  kill  and  eat.  14  But  Peter  said,  Not  so.  Lord ;  for  I  have 
never  eaten  anything  that  is  common  and  unclean.  15  And  a  voice  came 
unto  him  again  a  second  time,  What  God  hath  cleansed,  make  not  thou 
common.  16  And  this  was  done  thrice:  and  straightway  the  vessel  was  re- 
ceived up  into  heaven. 

17  Now  while  Peter  was  much  perplexed  in  himself  what  the  vision 
which  he  had  seen  might  mean,  behold  the  men  that  were  sent  by  Cornelius, 
having  made  inquiry  for  Simon's  house,  stood  before  the  gate,  18  and  called 
and  asked  whether  Simon,  who  was  surnamed  Peter,  were  lodging  there. 
19  And  while  Peter  thought  on  the  vision,  the  Spirit  said  unto  him,  Behold, 
three  men  seek  thee.  20  But  arise,  and  get  thee  down,  and  go  with  them, 
nothing  doubting:  for  I  have  sent  them.  21  And  Peter  went  down  to  the 
men,  and  said.  Behold,  I  am  he  whom  ye  seek :  what  is  the  cause  wherefore 
ye  are  come?  22  And  they  said,  Cornelius,  a  centurion,  a  righteous  man 
and  one  that  feareth  God,  and  well  reported  of  by  all  the  nation  of  the  Jews, 
was  warned  of  God  by  a  holy  angel  to  send  for  thee  into  his  house,  and  to 
hear  words  from  thee.    23  So  he  called  them  in  and  lodged  them. 

154 


IN   ALL  JUDEA   AND    SAMARIA         [X:9-i6 
I.     The  trance, — vss.  ^i6.    2.  The  messengers, — vss.  1^-230. 


I.     The  trance, — vss.  p-i6. 

Luke's  narrative  unveils  the  process  of  preparation  of  both 
preacher  and  hearer  for  the  coming  interview.  We  have  seen  how 
Cornelius  and  his  household  were  made  ready  to  welcome  the  glad 
tidings.  The  story  now  reveals  the  way  in  which  Peter  was  made 
ready  and  willing  to  proclaim  the  joyful  news  to  the  people  of  an 
alien  race.  Peter  was  a  man  of  prayer.  His  closet  in  the  tanner's 
home  was  on  the  housetop.  On  that  flat  roof  he  found  the  mercy- 
seat;  and  there  secluded  from  the  gaze  of  men  by  the  battlements, 
which  according  to  the  law  had  been  erected  for  the  protection  of 
human  life,  and  with  the  expanse  of  heaven  above  him,  he  brought 
his  petitions  before  his  glorified  Lord.  What  was  Peter  praying 
for  on  this  memorable  day?  From  the  answer  Cornelius  received 
we  infer  that  he  had  been  asking  for  light  on  the  way  of  salvation. 
We  gather  that  the  Church  at  Antioch  was  burdened  with  the  lost 
condition  of  the  outlying  world,  because  as  she  "ministered  to  the 
Lord  and  fasted,"  she  received  the  missionary  commission.  In  like 
manner  we  determine  the  object  for  which  the  apostle  prayed  from 
the  answer  he  received  from  the  opened  heavens.  Peter  must  often 
have  pondered  the  relations  of  the  Gospel  to  the  Gentile  world. 
How  could  the  great  commission  to  preach  the  Gospel  to  every 
creature  be  fulfilled  without  breaking  down  the  ages-old  and  ap- 
parently divinely-sanctioned  restrictions  of  the  Jewish  economy? 
Must  all  men  become  Jews  in  order  to  their  becoming  Christians? 
And,  if  not,  how  could  one,  who  had  been  taught  and  trained  neither 
to  eat  nor  drink,  nor  in  any  way  associate,  with  alien  people,  bring 
to  them  the  message  of  the  Gospel?  This  problem  must  often 
have  perplexed  the  apostle  of  the  Circumcision.  Perhaps  this  day 
the  problem  pressed  for  solution  with  unusual  persistency:  and, 
unable  to  solve  it  himself,  he  carried  it  to  the  Lord  in  prayer. 

It  pleased  the  Lord  to  give  him  a  full  and  unequivocal  answer. 
The  answer  came,  not  through  an  angelic  messenger,  as  the  cen- 
turion's came  to  him;  but  in  the  vivid  visions  of  a  trance.  Peter's 
vision  hardly  needs  an  explanatory  word  for  ourselves.  The  lesson 
is  plain.  The  time  had  come  when  no  mortal  man,  of  whatever 
nationality  on  earth,  could  any  more  be  called  "common  and  un- 


X:  17-23]    THE   TESTIMONY    OF   THE    WITNESSES 

clean."  Three  times  the  strange  message  descended  from  the  skies. 
To  us  the  vision  needs  no  interpretation;  for  Peter  the  interpre- 
tation was  waiting  at  the  gate. 


Verse  9.  The  closet  on  the  housetop.— Vss.  11-13.  The  Divine  ways  of 
the  Divine  revealings, — Ananias  to  Saul, — the  angel  to  Cornelius, — and  the 
trance  to  Peter. — Vs.  14.  The  wisdom  and  reason  of  the  Mosaic  regulations 
as  to  food,  and  the  clean  and  unclean.  They  kept  the  chosen  people  separate 
from  their  heathen  neighbors. 

Vss.  9-30.    The  Power  of  Prayer. 

I.     Prayer  is  a  characteristic  of  the  godly. 
II.     It  conduces  to  progress  in  the  divine  life. 

III.  It   brings   together   in   a   Christian   fellowship   persons   who  have  been 

separated. 

IV.  It  unites  all  true  hearts  in  the  service  of  the  Lord  Jesus. 

(The  Homilist.) 


2.    The  messengers, — vss.  iy-2^a. 

The  apostle  did  not  at  first  see  in  the  vision  the  answer  to  his 
prayer.  He  was  much  perplexed,  and  was  trying  to  study  it  out, 
when  the  Spirit's  message  came, — "Behold,  three  men  seek  thee; 
but  arise,  and  get  thee  down,  and  go  with  them  nothing  doubting; 
for  I  have  sent  them."  And  this  message  at  first  seemed  rather 
a  diversion  than  a  solution  of  his  perplexity.  As  with  many  a 
child  of  God,  Peter  was  to  learn  that  light  follows  service.  To  the 
believer  the  way  opens  as  he  walks  in  it.  The  message  brought 
to  Peter  from  Caesarea  speedily  found  in  the  apostle's  mind  a 
most  vital  articulation  and  connection  with  the  vision  of  the  house- 
top. The  soldier's  message  was  this,  "Cornelius  a  centurion,  a 
righteous  man  and  one  that  feareth  God,  and  well  reported  of  by 
all  the  nation  of  the  Jews,  was  warned  of  God  by  a  holy  angel 
to  send  for  thee  into  his  house,  and  to  hear  words  of  thee."  What 
more  was  said  we  are  not  told. 

Peter  does  not  hesitate  to  go;  but  an  immediate  journey  is  im- 
practicable, and  so  he  called  the  messengers  in  and  lodged  them 
till  the  next  day.     Would  we  might  have  been  told  something  of 

156 


IN    ALL   JUDEA   AND    SAMARIA        [X:  17-23 

the  conferences  of  that  memorable  afternoon  and  evening.  And 
how  busily  opened  the  hours  of  the  next  morning,  in  preparing  for 
the  journey,  and  the  summoning  of  faithful  witnesses,  who  might 
hereafter  attest  the  critical  events  of  this  memorable  and  decisive 
movement.  All  this  is  left  to  our  imagination.  But  this  we  know ; 
late  on  the  third  day  from  the  opening  of  the  chapter  ten  men 
start  out  from  Joppa  to  go  to  Csesarea.  They  were  Peter,  and 
the  three  messengers  of  the  centurion,  and  the  six  chosen  com- 
panions of  the  apostle.  They  were  so  late  in  getting  off,  that  they 
must  needs  break  their  journey  en  route,  as  the  outgoing  messen- 
gers of  Cornelius  did,  and  perhaps  at  the  same  place;  and  so  it 
came  about  that  it  was  in  the  afternoon  of  the  fourth  day  when 
they  reached  the  home  of  the  centurion  in  Caesarea.  With  what 
slow  and  deliberate  movement  marched  on  these  mighty  events, 
that  ushered  in  a  new  and  wonderful  era  in  the  history  of  the 
Church  of  God!  In  our  day,  and  with  our  modern  methods  of 
locomotion,  Peter  could  have  stood  before  Cornelius  within  four 
hours  after  the  angelic  vision.  God  works  in  infinite  leisure.  The 
world  was  perishing  for  the  great  evangel;  but  it  took  four  days 
to  open  wide  the  Gospel  gates ! 


Verses  17-19.  The  vision  is  not  self-interpreting;  but  God  sends  the  in- 
terpretation coincident  with  the  vision.  God's  providence  and  God's  work 
often  illuminate  each  other. — Vs.  20.  Light  will  come  on  dark  things  in 
the  path  of  obedience. — Vs.  22.  The  servants'  certificate  of  their  master's 
character, — (i)  A  righteous  man, —  (2)  One  that  feared  God, — (3)  Faithful 
in  his  house, —  (4)  Of  good  repute  among  the  Jews, —  (5)  Acting  under  the 
guidance  of  the  holy  angel, —  (6)  And  sending  for  a  disciple  of  the  Nazarene. 


Sub-section  3. — The  meeting  and  the  testimony, — vss.  23b-48. 

23b  And  on  the  morrow  he  arose  and  went  forth  with  them,  and  certain 
of  the  brethren  from  Joppa  accompanied  him.  24  And  on  the  morrow  they 
entered  into  Csesarea.  And  Cornelius  was  waiting  for  them,  having  called 
together  his  kinsmen  and  his  near  friends.  25  And  when  it  came  to  pass 
that  Peter  entered,  Cornelius  met  him,  and  fell  down  at  his  feet,  and  wor- 
shipped him.  26  But  Peter  raised  him  up,  saying.  Stand  up ;  I  myself  also 
am  a  man.  27  And,  as  he  talked  with  him,  he  went  in,  and  findeth  many 
come  together:     28  And  he  said  unto  them,  Ye  yourselves  know  how  it  is 

157 


X:  23-48]     THE   TESTIMONY    OF   THE    WITNESSES 

an  unlawful  thing  for  a  man  that  is  a  Jew  to  join  himself  or  come  unto  one 
of  another  nation;  and  yet  unto  me  God  hath  showed  that  I  should  not  call 
any  man  common  or  unclean :  29  wherefore  also  I  came  without  gain- 
saying, when  I  was  sent  for.  I  ask,  therefore,  with  what  intent  ye  sent 
for  me? 

30  And  Cornelius  said.  Four  days  ago,  until  this  hour,  I  was  keeping 
the  ninth  hour  of  prayer  in  my  house;  and  behold,  a  man  stood  before  me 
in  bright  apparel,  31  and  saith,  Cornelius,  thy  prayer  is  heard,  and  thy  alms 
are  had  in  remembrance  in  the  sight  of  God.  32  Send  therefore  to  Joppa, 
and  call  unto  thee  Simon,  who  is  surnamed  Peter :  he  lodgeth  in  the  house 
of  Simon,  a  tanner,  by  the  seaside.  33  Forthwith  therefore  I  sent  to  thee; 
and  thou  hast  well  done  that  thou  art  come.  Now  therefore  we  are  all  here 
present  in  the  sight  of  God,  to  hear  all  things  that  have  been  commanded 
thee  of  the  Lord. 

34  And  Peter  opened  his  mouth,  and  said.  Of  a  truth,  I  perceive  that  God 
is  no  respecter  of  persons :  35  but  in  every  nation  he  that  feareth  Him,  and 
worketh  righteousness,  is  acceptable  to  Him.  36  Tbe  word  which  He  sent 
unto  the  children  of  Israel,  preaching  good  tidings  of  peace  by  Jesus  Christ 
(He  is  Lord  of  all)  37  that  saying  ye  yourselves  know,  which  was  published 
throughout  all  Judea,  beginning  from  Galilee  after  the  baptism  which  John 
preached ;  38  even  Jesus  of  Nazareth,  how  God  anointed  Him  with  the 
Holy  Spirit  and  with  power :  who  went  about  doing  good,  and  healing  all 
that  were  oppressed  of  the  devil ;  for  God  was  with  Him.  39  And  we  are 
witnesses  of  all  things  which  He  did,  both  in  the  country  of  the  Jews,  and 
in  Jerusalem;  whom  also  they  slew,  hanging  Him  on  a  tree.  40  Him  God 
raised  up  the  third  day,  and  gave  Him  to  be  manifest,  41  not  to  all  the 
people,  but  unto  witnesses  that  were  chosen  before  of  God,  even  to  us  who 
ate  and  drank  with  Him  after  He  rose  from  the  dead.  42  And  He  charged 
us  to  preach  unto  the  people,  and  to  testify  that  this  is  He  who  is  ordained 
of  God  to  be  the  judge  of  the  living  and  the  dead.  43  To  Him  bear  all  the 
prophets  witness,  that  through  His  name  every  one  that  believeth  on  Him 
shall  receive  remission  of  sins. 

44  While  Peter  yet  spake  these  words,  the  Holy  Spirit  fell  on  all  that 
heard  the  word.  45  And  they  of  the  circumcision  that  believed  were 
amazed,  as  many  as  came  with  Peter,  because  that  on  the  Gentiles  also  was 
poured  out  the  gift  of  the  Holy  Spirit.  46  For  they  heard  them  speak  with 
tongues,  and  magnify  God.  Then  answered  Peter,  47  Can  any  man  forbid 
the  water,  that  these  should  not  be  baptized,  who  have  received  the  Holy 
Spirit  as  well  as  we?  48  And  he  commanded  them  to  be  baptized  in  the 
name  of  Jesus  Christ.    Then  prayed  they  him  to  tarry  certain  days. 


I.  The  meeting,— vss.  ^jt-Jj;— (i)  The  tnqttiry.-^ss.  23b-29,—(2)  The  re- 
sponse,— vss.  30-33.  2.  The  testimony, — vss.  34-38; — (i)  The  address, — 
vss.  34-43,— {2)   The  result,  vss.  44-48. 

158 


IN    ALL   JUDEA   AND    SAMARIA        [X:  23-33 

I.    The  meeting, — vss.  ^^b-ss. 

It  was  indeed  a  memorable  meeting.  No  such  coming  together 
of  Jew  and  Gentile  had  ever  taken  place  in  the  history  of  re- 
established Judah.  All  parties  to  the  interview  evidently  regarded 
it  as  a  pregnant  event.  The  principals  in  the  great  transaction 
knew  they  were  acting  under  a  Divine  impulse.  They  knew  not 
what  was  to  be  the  outcome  of  this  day's  procedure.  Peter,  led  of 
the  Spirit,  entered  the  Gentile's  house.  He  was  burdened  with  a 
message  to  that  waiting  company.  On  the  other  hand,  Cornelius,  not 
less  manifestly  led  by  a  mysterious  power,  met  the  apostle  to  receive 
from  the  stranger  Jew  and  man  of  God  a  message  of  salvation. 
Is  it  strange  that  the  soldier  of  Rome  fell  in  profound  homage  at 
the  feet  of  the  soldier  of  the  Cross  ?  But  Peter  will  not  suffer  such 
homage.  He  raises  the  centurion  to  his  feet,  and,  entering  with 
him  into  the  place  of  assembly,  finds  opportunity  to  propound, — 

( 1 )  The  inquiry.  He  would  know  wherefore  he  had  been  sum- 
moned from  Joppa.  He  had  broken  away  from  the  traditions  of 
his  people.  He  had  done  that  which  his  countrymen  would  call 
unlawful,  and  that  for  which  his  own  believing  brethren  will  call 
him  to  account.  "I  ask  therefore," — this  is  Peter's  question, — "with 
what  intent  ye  sent  for  me?"  "I  have  been  taught  not  to  call  you 
or  any  man  common  or  unclean;  but  I  have  not  been  told  why  I 
have  been  summoned  to  this  extraordinary  and  lawless  course." 

(2)  The  response, — of  the  centurion  is  at  hand.  He  promptly 
assures  his  visitor  that  he  had  obeyed  the  command  of  a  super- 
natural messenger  in  sending  for  him.  "Four  days  ago,"  he  says, 
"at  this  very  hour  I  was  keeping  the  ninth  hour  of  prayer."  Then 
the  command  came.  He  believed  the  man  he  had  been  directed  to 
send  for  had  something  to  say  worth  hearing;  and  in  this  faith 
he  had  gathered  his  kinsmen  and  near  friends  together  to  hear  the 
heavenly  communication.  The  company  in  the  centurion's  house 
was  a  model  congregation; — (i)  They  were  all  present, — (2)  They 
were  present  in  the  sight  of  God, — (3)  They  were  present  to  hear 
all  things  that  had  been  commanded  of  the  Lord.  Blessed  indeed 
is  the  preacher  to  whom  has  been  given  a  message  of  salvation 
and  a  congregation  divinely  prepared  to  receive  it!  The  outcome 
must  needs  be  the  glory  of  God,  and  eternal  life  for  dying 
men.    It  was  so  here,  as  we  shall  see. 

159 


X:  23-28]     THE   TESTIMONY    OF   THE    WITNESSES 

Verse  23b.  We  must  ever  take  care  that  our  good  be  not  evil  spoken  of. 
The  six  men  were  to  be  witnesses. — Vs.  24.  The  unselfishness  of  a  sincere 
seeker  after  God :  he  will  have  others  share  the  blessing  he  is  about  to  re- 
ceive.— Vs.  28.  Caste  and  class  shall  be  obliterated  by  the  Gospel. — Vs.  33. 
There  were  two  opinions  about  Peter's  visit  to  Caesarea, — this  of  Cornelius, 
"Thou  hast  well  done  that  thou  art  come," — and  that  of  the  believing  Jews 
(11:3). 

Vs.  26.    A  Man, 

I.    Only  a  man,  not  a  god. 
II.    A  man,  with  a  man's  needs  and  possibilities. 
III.    A  man  with  a  Divine  message. 

Vs.  29.    The  Model  Preacher. 

I.    The  conscious  bearer  of  a  Divine  commission — ^borne  in  prayerfulness 
and  faithfulness. 
II.     He  has  to  do  with  fundamental  and  saving  truth. 
III.    He  seeks  the  wisest  adaptation  of  his  message. 

Vs.  33.    The  Model  Congregation. 

I.     It  is  numerous, — embracing  family  and  kindred. 
II.     It  is  devout, — gathered  together  in  the  sight  of  God. 
III.    It  is  teachable  and  obedient, — to  hear  all  things  commanded  of  the  Lord. 

Vs.  33.    The  Model  Congregation. 

I.  Punctuality  of  attendance. 

II.  Devoutness  of  spirit. 

III.     Practicalness  of  purpose. — (The  Homilist.) 

Vs.  28.     Christianity  vs.  Exclusiveness. 

I.    True  Christianity  is  adapted  to  every  man  in  all  aspects  of  his  being. 
II.    Earnest  and  humble  efforts  after  a  complete  knowledge  of  the  truth 

will  be  gloriously  rewarded. 
III.    It  is  the  duty  of  all  who  have  the  truth  to  disseminate  its  blessings. 

(Parker,  Rev.  Dr.  Joseph.) 


2.     The  testimony, — vss.  35-48. 

The  opening  words  of  Peter's  address  have  been  much  mis- 
understood, and  have  been  interpreted  in  such  a  way  as  to  render 
this  entire  mission  of  the  apostle  to  this  Gentile  home  wholly  use- 

160 


IN    ALL   JUDEA   AND    SAMARIA        [X :  35-48 

less.  Some  would  have  us  believe  that  not  only  these  people,  but  all 
people  in  every  age  and  place,  who  do  the  best  they  can  and  live 
an  upright  moral  life  may  be  sure  of  salvation,  irrespective  of  their 
acceptance  or  rejection  of  Christ.  That  this  is  not  the  apostle's 
meaning  is  evident  from  the  fact  that  he  immediately  goes  on  to 
reveal  the  way  of  salvation  through  a  crucified  Redeemer,  whose 
Divine  nature  and  competence  for  the  work  of  eternal  redemption 
are  certified  to  us  by  His  resurrection  from  the  dead, 

(i)  This  address  emphasizes  a  number  of  vital  points.  The 
glad  tidings  he  preached  were  tidings  of  peace.  They  came  to 
them,  as  to  all,  through  "J^sus  of  Nazareth, — He  is  Lord  of  all." 
His  earthly  ministry  had  been  one  of  benevolence,  and  full  of 
works  of  healing  and  mercy.  He  had  been  anointed  of  God  with 
the  Holy  Spirit  and  with  power.  Yet  He  had  been  crucified, — 
"whom  also  they  slew,  hanging  Him  on  a  tree."  But  God  had 
raised  Him  from  the  dead. 

This  central  point  in  Peter's  address  is  presented  with  great 
brevity,  indeed,  but  with  extremest  care; — (a)  God  had  raised  our 
Lord  from  the  dead  on  the  third  day; — (b)  He  had  caused  Him 
to  be  made  manifest,  not  to  all  the  people,  but  to  pre-appointed 
witnesses;  (c)  These  witnesses  not  only  saw  Him,  but  also  ate  with 
Him,  and  drank  with  Him,  after  He  had  risen  from  the  dead; — 
(d)  These  witnesses  had  received  a  solemn  charge  to  proclaim 
this  risen  Saviour  as  ordained  of  God  to  be  the  judge  of  the  living 
and  the  dead; — (e)  To  this  risen  Nazarene  all  the  prophets  give 
testimony  that  through  His  name  every  one  who  believes  shall 
receive  the  remission  of  sins. 

(2)  The  result  of  Peter's  testimony  was  wonderful.  That  Gen- 
tile company  was  visited  from  on  high  by  the  Divine  Spirit.  The 
order  of  events  is  notable;  (a)  They  "heard  the  word."  It  was  a 
message  of  full  salvation  through  a  prophesied,  crucified,  and  risen 
and  exalted  Christ, — exalted  to  be  their  Saviour,  and  ordained  to 
be  the  judge  of  the  living  and  the  dead.  That  full  and  gracious 
and  solemn  word  they  heard  with  more  than  the  hearing  of  the 
ear.  They  received  it  into  their  hearts.  As  Lydia,  "whose  heart 
the  Lord  opened  so  that  she  attended  to  the  things  which  were 
spoken  by  Paul,"  so  this  Caesarean  household  attended  to  the  apos- 
tle's words,  and  believed,  (b)  Then  followed  the  descent  of  the 
Holy  Spirit.     He  fell  upon  them  as  upon  the  one  hundred  and 

161 


X:  35-48]       THE   TESTIMONY   OF   THE    WITNESSES 

twenty  in  the  beginning.  He  did  not  need  to  come  to  them  now 
in  saving  power;  He  had  already  so  come  as  they  heard  the  word. 
And  now  He  falls  upon  a  company  of  believers.  Whether  in 
tongues  of  parting  flames  we  are  not  told,  but  for  an  outward  sign 
to  the  unbelieving,  and  for  the  satisfaction  of  the  chosen  witnesses, 
(c)  The  amazement  and  conviction  of  the  witnessing  Jews  came 
in  natural  sequence.  They  were  astonished  at  this  display  of  the 
mercy  of  God.  They  heard  these  Gentiles  speaking  with  tongues 
and  magnifying  the  grace  of  the  Lord.  There  was  no  resisting 
the  evidence  that  they,  too,  were  made  fellow-heirs  with  their 
Jewish  brethren  of  redeeming  love  through  Jesus  Christ,  (d)  Their 
formal  enrollment  in  the  Church  of  Christ,  by  their  baptism,  as 
the  Lord  commanded,  in  the  name  of  the  Father,  Son  and  Holy 
Spirit. 

So  this  mighty  step  in  the  development  of  the  Church  of  Christ 
is  taken ;  and  the  way  is  open  for  the  world-wide  commission  to  be 
fulfilled.  With  divine  and  visible  sanction  the  Gospel  may  now 
be  preached  among  all  the  nations  of  mankind. 


Verses  34-35.  God  is  not  indifferent  to  the  good  works  and  upright 
lives  of  those  who  so  serve  Him,  not  yet  knowing  Christ.  They  are  accept- 
able to  Him  now ;  and  He  will  reveal  Himself  to  them  more  clearly  in  His 
own  good  time  and  way. — Vs.  36.  Jesus  Christ  is  Lord  of  all.  So  Paul  con- 
cludes,— "Wherefore  God  also  hath  highly  exalted  Him,  and  given  Him  the 
Name  that  is  above  every  name." — Vs.  42.  The  witnesses  were  charged  with 
a  two-fold  duty,  viz. — (i)  To  testify  the  Gospel  of  the  grace  of  God;  and 
(2)  To  proclaim  the  Nazarene  as  the  appointed  judge  of  the  living  and  the 
dead. — Vs.  43.  The  witnesses  of  Jesus  confirm  the  witness  of  all  the 
prophets ;  and  all  alike  certify  to  the  fullness  and  glorious  sufficiency  of  sal- 
vation through  faith  in  His  ever-blessed  Name ! — Vs.  44.  The  Spirit  fell  on 
the  congregation  just  when  Peter  was  dwelling  on  the  fullness  of  Christ. 
Nothing  pleases  the  Spirit  so  much  as  the  exaltation  of  Jesus. — Vss.  47-48. 
The  acceptance  of  Christ  and  the  reception  of  the  Holy  Spirit  precede  the 
baptism  of  believers  in  the  Triune  Name! 


Vs.  36.    Preaching  Pe.\ce. 
I.     Peace, 
n.     The  way  of  peace. 
HI.    The  messenger  of  peace. 

162 


IN    ALL   JUDEA   AND    SAMARIA        [X 136-38 

Vs.  36.    The  Message  of  Peace. 
I.     What  it  implies. 
II.     What  it  proclaims. 
III.     What  it  demands. 

Vs.  38.    The  Ministry  of  Jesus. 

I.     Anointed  of  God  with  the  Spirit  and  with  power. 
II.     A  busy  ministry,  everywhere  doing  good  and  healing. 
III.     Accompanied  by  indubitable  tokens  of  His  Father's  presence. 

Vss.  39-40.    The  Witnesses. 

I.     They  testified  to  His  life,  death,  and  resurrection. 
II.     They  were  pre-appointed  to  this  very  service. 
III.     They  ate  and  drank  with  Him  after  His  resurrection. 

Vs.  34.    Divine  Impartiality. 

I.     God  does  not  respect  persons  in  the  same  sense  that  man  does, — i.  e., 
limited,  superficial,  selfish,  popular,  and  adventitious. 
II.     Nor  in  disturbing  for  any  the  settled  conditions  of  happiness. 
III.     Nor  in  the  sense  of  limiting  His  salvation  to  any  particular  class. 

1.  The  merit  of  the  atonement  is  sufficient  for  all. 

2.  The  force  of  moral  motives  is  adapted  to  all. 

3.  The  agency  of  the  Holy  Spirit  is  available  to  all. 

(The  Homilist.) 

Vs.  38.    The  Great  Itinerant. 

I.     Let  us  consider  Him. 

1.  His  object, — "Doing  good." 

2.  His  mode  of  accomplishing  this  object, — "He  went  about." 

3.  His  motive, — Could  not  help  it, — Displaying  the  glorious  attributes 

of  God. 
II.     Let  us  consider  ourselves. 

1.  As  to  the  past.  ^ 

2.  As  to  the  future. —  (Spurgeon.) 

Vs.  38.    The  Model  Home  Mission,  and  Missionary. 

I.     The  model  home  mission. 
II.     The  model  home  missionary. 
III.    The  duty  of  imitating  the  works  of  the  Great  Master. —  (Spurgeon.) 

163 


X:  38-48]    THE   TESTIMONY   OF   THE   WITNESSES 


Vs.  38.    Lives  That  Lift. 

L  The  life  that  lifts  is  sympathetic. 

n.  The  life  that  lifts  is  cheerful  and  hopeful. 

in.  The  life  that  lifts  is  a  pure  life. 

IV.  The  life  that  lifts  is  a  .spiritual   life. —  {Purves,  Rev.  Dr.  G.   T.) 


Vs.  38.    The  Example  of  Jesus  in  Doing  Good. 

I.    Our  Saviour's  great  work  and  business  in  the  world. 
II.     His  diligence  and  industry  in  the  work. 
III.     Persuasives  to  imitate  His  example. —  (Archbishop  Tillotson.) 


Vss.  30-44.    Cornelius  and  Peter. 

I.  How  Cornelius  found  Peter. 

II.  How  Peter  found  Cornelius. 

III.  In  what  condition  Peter  found  Cornelius. 

IV.  What  kind  of  a  man  Peter  found  Cornelius. 

V.    How  Peter  preached  to  Cornelius  and  his  friends. 

(Nelson,  Rev.  Dr.  H.  A.) 

Vs.  41.    God's  Witnesses. 

I.    To  what  were  they  witnesses. 
II.     Before  whom  were  they  witnesses. 
III.    What  kind  of  witnesses  were  they. —  (Five  Hundred  Sketches.) 


Vss.  40-41.    Witnesses  of  the  Resurrection. 

I.    The  probable  effect  of  a  public  exhibition  of  His  resurrection. 
II.     Humanly  speaking  only  a  few  could  be  made  instruments. 
III.     Every  great  change  is  effected  by  the  few,  not  by  the  many. 

(The  Homilist.) 

Vss.  1-48.    The  First  Gospel  Sermon  to  the  Gentile  World. 

I.    The  preacher,  scene,  and  audience. 
II.    The   supernatural  preparation. 

1.  The  angel's  visit  to  Cornelius. 

2.  Peter's  vision. 

(i)  His  spiritual  exercise  and  physical   state  before,  and  men- 
tal state  at  the  time. 

(2)  His  strong  antagonism  to  the  grand  purpose  of  the  vision. 

(3)  The  providential  agency  by  which  this  antagonism  was  over- 

come. 

164 


IN   ALL   JUDEA   AND    SAMARIA        [XI:i-i8 

III.  The  leading  truths  of  this  first  Gospel  sermon. 

1.  God's  impartiality. 

2.  The  mission  of  Christ. 

IV.  The  immediate  results  of  this  first  Gospel  sermon. 

1.  The  effusion  of  the  Spirit. 

2.  The  production  of  true  faith. 

3.  The  gift  of  tongues. 

4.  The  administration  of  baptism. — (The  Homilist.) 


Section  7. — The  Testimony  of  Peter  before  the  Circumcision, — 11  :i-i8. 

I  Now  the  apostles  and  the  brethren  that  were  in  Judea  heard  that  the 
Gentiles  also  had  received  the  word  of  God.  2  And  when  Peter  was  come 
up  to  Jerusalem,  they  that  were  of  the  circumcision  contended  with  him,  3 
saying,  Thou  wentest  in  to  men  uncircumcised,  and  didst  eat  with  them. 

4  But  Peter  began,  and  expounded  the  matter  unto  them  in  order,  saying, 
5  I  was  in  the  city  of  Joppa  praying ;  and  in  a  trance  I  saw  a  vision,  a  certain 
vessel  descending,  as  it  were,  a  great  sheet  let  down  from  heaven  by  four 
corners;  and  it  came  even  to  me:  6  upon  which,  when  I  had  fastened  mine 
eyes,  I  considered,  and  saw  the  four-footed  beasts  of  the  earth  and  wild 
beasts  and  creeping  things  and  birds  of  the  heaven.  7  And  I  heard  also  a 
voice  saying  unto  me.  Rise,  Peter,  kill  and  eat.  8  But  I  said.  Not  so.  Lord : 
for  nothing  common  or  unclean  hath  ever  entered  into  my  mouth.  9  But  a 
voice  answered  the  second  time  out  of  heaven,  What  God  hath  cleansed, 
make  not  thou  common.  10  And  this  was  done  thrice :  and  all  were  drawn  up 
again  into  heaven.  11  And  behold,  forthwith  three  men  stood  before  the 
house  in  which  we  were,  having  been  sent  from  Csesarea  unto  me.  12  And 
the  Spirit  bade  me  go  with  them,  making  no  distinction.  And  tliese  six  breth- 
ren also  accompanied  me ;  and  we  entered  into  the  man's  house :  13  and  he 
told  us,  how  he  had  seen  the  angel  standing  in  his  house,  and  saying,  Send 
to  Joppa  and  fetch  Simon  whose  surname  is  Peter;  14  who  shall  speak  unto 
thee  words,  whereby  thou  shalt  be  saved,  thou  and  all  thy  house.  15  And,  as 
I  began  to  speak,  the  Holy  Spirit  fell  on  them,  even  as  on  us  at  the  begin- 
ning. 16  And  I  remembered  the  word  of  the  Lord,  how  He  said,  John  in- 
deed baptized  with  water;  but  ye  shall  be  baptized  in  the  Holy  Spirit.  17 
If  then  God  gave  unto  them  the  like  gift  as  He  did  also  unto  us,  when  we 
believed  on  the  Lord  Jesus  Christ,  who  was  I,  that  I  could  withstand  God? 
18  And  when  they  heard  these  things,  they  held  their  peace,  and  glorified 
God,  saying,  Then  to  the  Gentiles  also  hath  God  granted  repentance  unto 
life. 


I.  Peter's  return  to  Jerusalem, — vss.  i-2a.  2.  The  complaint  of  the  strict 
Jewish  believers, — vss.  2b-3.  3.  The  apostle's  defence  and  vindication, — 
vss.  4-18; — (i)  Rehearsing  the  facts, —  (2)  Emphasizing  (a)  The  two 
visions,  and   (b)    The  gift  of  the  Holy  Spirit. 

165 


XI:  1-2]       THE   TESTIMONY   OF   THE    WITNESSES 

I.     Peter's  return  to  Jerusalem, — vss.  i-2a. 

We  should  gladly  have  received  a  more  detailed  account  of  all 
the  events  occurring  in  this  transition  period  in  the  Church's  prog- 
ress. But  as  to  some  of  them  the  sacred  annalist  has  been  guided 
to  absolute  silence,  or,  at  best,  to  "a  mere  glance  in  passing."  One 
of  these  is  the  apostle's  return  to  the  capital.  Peter  had  gone  out 
upon  a  tour  of  evangelization  and  visitation  of  the  Churches.  It 
was  the  only  tour  he  made  by  himself,  so  far  as  is  mentioned.  The 
providence  of  God  had  guided  his  going  down  to  Lydda,  and  over 
to  Joppa,  and  up  to  Csesarea.  And  the  Divine  Spirit  had  dealt 
wondrously  with  him  and  through  him  in  all  these  places.  The 
return  journey  is  dismissed  in  a  single  line.  He  had  good  tidings 
for  Zion.  He  was  not  indeed  the  first  bearer  of  the  good  news. 
He  had  tarried  a  few  days  in  the  centurion's  house  for  the  con- 
firmation of  that  household's  faith;  and  so  the  tidings  had  gone 
ahead  of  him. 

By  what  route  Peter  returned  to  headquarters, — whether 
through  the  city  of  Samaria,  and  over  the  hills  of  Ephraim, — or  by 
way  of  Antipatris,  through  which  Paul  was  afterwards  brought 
down  to  Csesarea, — or  in  the  way  by  which  he  himself  had  come 
down  through  Lydda  and  Joppa, — we  are  not  informed.  Deeply 
interesting  would  it  be  to  have  been  told  how  Peter  journeyed  back 
to  the  capital,  after  the  wonderful  experiences  through  which  the 
Lord  had  led  him.  But  Luke's  narrative  gives  us  no  light  here. 
We  know  only  that  Peter  did  not  go  up  to  Jerusalem  by  himself. 
The  six  men  who  had  accompanied  him  from  Joppa  to  Caesarea 
continued  with  him  in  this  return  journey,  and  were  with  him  in 
the  Holy  City, — to  support  him  in  meeting  the  complaints  and 
criticisms  of  them  of  the  circumcision.     These  had  soon  to  be  met. 


Verse  i.     "Received  the  word  of  God"  means  the  same  as  "Heard  the 
word"  of  10:44,  and  "Repentance  unto  life"  of  11:18. 


2.     The  complaint  of  the  strict  Jewish  believers, — vss.  2h-^. 

Many  in  Jerusalem  were  doubtless  ready  to  receive  Peter  with 
a  glad  welcome,  and  were  waiting  with  the  greatest  possible  inter- 
est for  the  confirmation  by  his  own  lips  of  the  wonderful  tidings 

166 


IN    ALL   JUDEA   AND    SAMARIA  [XI :  2-3 

which  had  come  to  their  ears.  But  evidently  there  were  some  who 
were  inclined  to  give  him  a  dififerent  sort  of  reception.  And  these 
immediately  entered  complaint  against  him, — "Thou  wentest  in  to 
men  uncircumcised  and  didst  eat  with  them."  We  are  almost 
ready  to  lose  patience  with  such  people.  Here  is  God's  servant  re- 
turned from  a  campaign  of  victory.  He  had  been  used  of  the  Lord 
in  healing  the  incurably  sick,  and  raising  the  dead,  and  opening 
the  gates  of  salvation  to  the  Gentile  world.  Through  his  ministries 
the  Gospel  had  taken  a  tremendous  stride  forward  in  the  fulfilment 
of  "the  great  commission."  And  the  result  had  been  such  as  should 
have  set  them  to  singing  hallelujahs.  But  the  only  thing  in  these 
wonderful  tidings  on  which  their  critical  ears  had  fastened  was  the 
fact  that  Peter  had  eaten  and  associated  with  the  uncircumcised 
heathen ! 

And  who  were  these  people  so  ready  to  complain, — so  irre- 
sponsive to  the  unprecedented  movements  of  their  day?  We  must 
not  overlook  the  fact  that,  though  narrow-minded,  they  were,  never- 
theless, true  believers  in  Jesus  Christ.  Some  good  people  are  very 
narrow.  We  freely  confess  it,  but  at  the  same  time  confidently 
claim  that  such  believers  do  not  by  any  means  possess  a  monopoly 
of  this  quality.  And  something  is  to  be  said  on  behalf  of  these 
complaining  Jews.  They  had  been  trained  for  ages  and  generations 
in  this  attitude  of  exclusiveness.  The  restrictive  regulations  of  the 
law  had  been  ordained  in  mercy  to  the  chosen  people,  that  they 
might  be  kept  from  apostasy.  And  their  natural  thought  was, — The 
reason  for  the  law  remaining,  the  law  itself  abides.  And  in  the 
course  of  years  they  had  become  overstrict  in  the  construction  of 
the  law  and  its  application.  Only  through  their  own  fault  the 
commandment  which  had  been  ordained  unto  life  they  found  to 
be  unto  death.  And  so  it  came  about  that  when  we  should  have 
expected  the  whole  heavens  to  become  vocal  with  anthems  of  praise 
for  a  spreading  and  triumphant  Christianity,  our  ears  are  saluted 
by  the  discordant  notes  of  a  carping  criticism, — "This  man  has  vio- 
lated the  time-tried  traditions  of  our  fathers,  and  has  gone  in  to 
eat  with  the  uncircumcised  and  unclean." 

They  believed  they  were  standing  for  a  principle.  They  sin- 
cerely believed  the  Gospel  of  the  kingdom  was  to  be  preached 
among  all  nations.  But  just  as  truly  they  believed  that  it  was  need- 
ful for  all  who  accepted  this  Gospel  to  be  circumcised  and  to  keep 

167 


XI:4-i8]      THE   TESTIMONY   OF   THE    WITNESSES 

the  law  of  Moses !  In  other  words,  to  them  there  was  no  entrance 
into  the  Christian  Church  but  through  Jewish  gates.  Differences 
on  this  question  resulted  in  one  of  the  most  persistent  controver- 
sies of  the  early  Church.  It  met  the  apostle  Paul  everywhere, 
and  at  every  point  hindered  and  harassed  his  ministry.  And,  if  it 
took  a  vision  from  the  opened  heavens  to  broaden  Peter's  concep- 
tion of  the  application  of  the  Gospel,  we  need  not  be  surprised  to 
find  that  it  required  a  decree  of  the  first  Christian  General  Assem- 
bly to  deliver  Gentile  believers  from  this  yoke  of  bondage  to  the 
Mosaic  Institutes.  And  even  then  for  many  years,  many  believers 
in  Jesus  were  "exceedingly  zealous  for  the  law." 


Verse  2.  Differences  are  best  settled,  and  misunderstandings  removed, 
by  a  frank  face-to-face  conference. — Vs.  3.  The  porter  at  the  gates  of  a 
new  epoch  may  expect  censure,  possibly  martyrdom. 


Peter  was  not  unwilling  to  placate  his  criticizing  brethren,  by 
relating  all  the  circumstances  of  his  visit  to  Caesarea.    So  we  have, 

3.  The  apostle's  defence  and  vindication, — vss.  4-18 ; — rehears- 
ing the  facts,  and  emphasizing  the  two  visions,  and  the  gift  of  the 
Holy  Spirit. 

The  apostle  rightly  judged  that  no  discussion  of  the  right  or 
wrong  of  his  conduct  in  the  centurion's  house  would  be  of  any 
avail.  He  believed  a  plain,  unvarnished  story  of  the  whole  trans- 
action would  be  his  best  vindication.  And  so  he  proceeds  to  re- 
hearse the  events  which  had  brought  to  them  such  disquieting  tid- 
ings,— "expounding  the  matter  unto  them  in  order,"  and  telling 
the  story  with  which  Luke's  narrative  has  already  made  us  familiar. 

It  is  needless  for  us  to  re-traverse  the  tale.  We  cannot  but  be 
struck  with  the  skill  with  which  Peter  manages  his  defence  in  tell- 
ing of  the  events  referred  to.  Especially  are  we  to  note  two 
things,  on  which  the  apostle  places  special  emphasis. 

The  first  is  the  two  visions,  his  own  and  the  centurion's.  He 
had  been  divinely  guided.  His  prayer  for  guidance  had  been  an- 
swered in  a  strange,  unique  way.  By  the  vision  of  the  great  sheet 
let  down  from  heaven,  and  filled  with  all  manner  of  living  crea- 

168 


IN   ALL   JUDEA   AND    SAMARIA        [XI:  4-18 

tures,  among  which  he  was  bidden  to  satisfy  his  hunger,  he  had 
been  taught  to  call  no  man  common  or  unclean,  and  so  had  been 
prepared  for  the  summons  to  Caesarea.  Cornelius,  too,  had  been 
divinely  guided  in  sending  that  summons  to  the  tanner's  house  in 
Joppa.  He  had  been  warned  by  an  angel  from  God  to  do  what  he 
had  done,  and  had  been  assured  that  he  should  hear  from  God's 
servant  a  saving  message, — the  word  by  which  he  should  be  saved, 
he  and  all  his  house. 

By  thus  emphasizing  the  supernatural  elements  in  this  trans- 
action Peter  convinced  his  Jewish  brethren  that  what  they  had 
criticized  in  his  conduct  had  been  done,  not  through  any  private 
pact  with  the  Gentile  centurion,  and  in  wanton  disregard  of  the 
divinely  established  order,  but  by  revelation  from  on  high  both  to 
him  and  to  the  Roman  soldier. 

Peter's  critics  were  thus  prepared  for  the  other  part  of  his  story, 
on  which  he  places  a  fitting  emphasis,  i.  e.,  the  reception  by  his 
Gentile  hearers  as  he  spake  of  the  gift  of  the  Holy  Spirit.  There 
was  no  getting  around  this  evidence  of  the  Divine  approval  of 
what  had  been  done.  And  the  closing  question  of  Peter's  defence 
was  unanswerable, — "If  then  God  gave  unto  them  the  like  gift  as 
He  did  also  unto  us,  when  we  believed  on  the  Lord  Jesus  Christ, 
who  was  I,  that  I  could  withstand  God?" 

The  apostle's  critics  were  convinced, — possibly  some  of  them 
only  silenced  as  to  the  unchanging  claims  of  the  Mosaic  ritual. 
But  those  who  were  convinced  made  their  ungrudging  and  cordial 
acknowledgment, — "Then  to  the  Gentiles  also  hath  God  granted 
repentance  unto  life." 

Before  we  pass  from  this  testimony  of  Peter  before  the  cir- 
cumcision, it  is  worth  our  while  to  pause  a  moment  to  note  the 
full  import  of  these  closing  words, — "Then  to  the  Gentiles  also  hath 
God  granted  repentance  unto  life."  We  are  in  danger  of  becoming 
so  interested  in  the  swinging  of  the  gates  through  which  the  Church 
marches  into  a  new  era,  as  to  forget  the  real  significance  of  the 
spectacle  here  presented, — an  evangelist  preaching  the  glad  tidings 
of  salvation  through  a  crucified  and  risen  Redeemer  to  a  company 
of  lost  heathen,  who  in  this  proclamation  are  summoned  to  repent- 
ance of  sin  and  faith  in  this  atoning  sacrifice.  The  gates  are  wide 
enough  for  the  world;  but  to  the  individual  soul  they  are  nar- 
rowed to  the  one  condition  of  "repentance  unto  life," — that  "saving 

i6g 


XI:  19-30]    THE   TESTIMONY   OF   THE   WITNESSES 

grace,  whereby  a  sinner,  out  of  a  true  sense  of  his  sin,  and  appre- 
hension of  the  mercy  of  God  in  Christ,  doth,  with  grief  and  hatred 
of  his  sin,  turn  from  it  unto  God,  with  full  purpose  of,  and  endeavor 
after,  new  obedience." 


Verse  4.  A  plain  statement  of  facts  is  more  valuable  than  any  amount 
of  argument. — Vs.  4.  There  is  need  for  great  patience  in  dealing  with  those 
who  criticize  our  conduct.  The  fact  that  we  are  undoubtedly  in  the  right 
does  not  warrant  any  ruthless  and  domineering  course. — Vs.  5.  Blessed  the 
places  of  our  sojourning  if  they  be  hallowed  by  our  daily  prayers.  Abra- 
ham's altars  and  the  tanner's  housetop  tell  of  the  joys  of  a  Divine  Com- 
munion.— Vs.  14.  The  word  of  the  truth  of  the  Gospel  is  a  saving  word. 
— Vs.  17.  To  the  clear  intimation  of  the  Divine  Will  the  child  of  God  bows 
in  unquestioning  obedience. — Vs.  18.  All  true  and  saving  repentance  is  the 
grant  of  a  sovereign  and  gracious  God, — "Him  did  God  exalt  with  His  right 
hand  to  be  a  Prince  and  a  Saviour,  to  give  repentance  to  Israel,  and  remis- 
sion of  sins"  (s  :3i). 

Vs.  18.    Life  Granted  to  the  Gentiles. 

I.     The  fact  acknowledged. 
II.     The  surprise  manifested. 
III.    The  approbation  expressed. — Simeon  {Horae  Homilctica'). 

Vs.  18.    Success  vs.   Objections. 

I.     The  success  of  the  missionary  enterprise  should  silence  objections. 
II.     It  should  lead  all  Christians  to  glorify  God  for  His  great  goodness. 
III.     It  should  stimulate   us  to  go  forward  with  increasing  vigor,  zeal,  and 
confidence. —  {Alexander,  Rev.  Dr.  Archibald.) 


Section  8. — The  Testimony  of  Barnabas, — 11:19-30. 

19  They  therefore  that  were  scattered  abroad  upon  the  tribulation  that 
arose  about  Stephen  traveled  as  far  as  Phoenicia,  and  Cyprus,  and  Antioch, 
speaking  the  word  to  none  save  only  to  Jews.  20  But  there  were  some  of 
them,  men  of  Cyprus  and  Cyrene,  who,  when  they  were  come  to  Antioch, 
spake  unto  the  Greeks  also,  preaching  the  Lord  Jesus.  21  And  the  hand  of 
the  Lord  was  with  them :  and  a  great  number  that  believed  turned  unto 
the  Lord.  22  And  the  report  concerning  them  came  to  the  ears  of  the  Church 
which  was  in  Jerusalem :  and  they  sent  forth  Barnabas  as  far  as  Antioch : 
23  who,  when  he  was  come,  and  had  seen  the  grace  of  God,  was  glad;  and 
he  exhorted  them  all,  that  with  purpose  of  heart  they  would  cleave  unto  the 

170 


IN   ALL   JUDEA   AND    SAMARIA      [XI:  19-22 

Lord;  24  for  he  was  a  good  man,  and  full  of  the  Holy  Spirit  and  of  faith: 
and  much  people  was  added  unto  the  Lord.  25  And  he  went  forth  to  Tarsus 
to  seek  for  Saul;  26  and  when  he  had  found  him,  he  brought  him  to  An- 
tioch.  And  it  came  to  pass,  that  even  for  a  whole  year  they  were  gathered 
together  with  the  Church,  and  taught  much  people ;  and  that  the  disciples 
were  called  Christians  first  in  Antioch. 

27  Now  in  these  days  there  came  down  prophets  from  Jerusalem  unto 
Antioch.  28  And  there  stood  up  one  of  them  named  Agabus,  and  signified 
by  the  Spirit  that  there  should  be  a  great  famine  over  all  the  world :  which 
came  to  pass  in  the  days  of  Claudius.  29  And  the  disciples,  every  man 
according  to  his  ability,  determined  to  send  relief  unto  the  brethren  that 
dwelt  in  Judea :  30  which  also  they  did,  sending  it  to  the  elders  by  the 
hand  of  Barnabas  and  Saul. 


I.  The  occasion  of  his  testimony, — vss.  ig-22; — (|i)  The  two  evangelistic 
companies, — vss.  19-20; — (2)  The  success  of  the  second  group, — vss.  20- 
21; — (3)  The  commission  of  the  Mother  Church, — vs.  22.  2.  The  char- 
acter of  his  testimony, — vss.  23-260; — (i)  Generous  and  sympathetic, — 
vs.  23a; — (2)  Emphasising  essentials, — vs.  23b; — (3)  Influential, — vs.  24; 
— (4)  Unselfish, — vss.  2^-260.  3.  The  consequences  of  his  testimony, — vss. 
26b-3o; — (i)  Great  advancement, — vs.  26b; — (2)  Wide-spreading  spirit 
of  loving  service, — vss.  27-30. 


I.     The  occasion  of  his  testimony, — vss.  ig-22. 

The  determination  just  here  of  the  chronological  order  of  three 
events  in  Luke's  narrative  is  of  some  importance,  and  of  great 
difficulty.  These  are  the  conversion  of  the  Ethiopian  eunuch, — the 
visit  of  Peter  to  Cornelius, — and  the  preaching  of  the  evangelists  in 
Antioch.  Luke  seems  not  always  to  tell  the  story  of  events  in  the 
order  of  their  occurrence;  and  this  may  be  the  case  with  these 
three.  But  we  should  have  no  difficulty  in  believing  the  order  of 
the  narrative  to  be  the  order  of  time  but  for  Peter's  statement  before 
the  assembly  of  apostles  and  elders,  in  which  he  claims  (15:7)  that 
God  had  chosen  "through  him"  to  open  the  doors  of  Gospel  grace 
to  the  Gentiles.  As  this  undoubtedly  refers  to  his  preaching  in 
Caesarea,  this  event  would  seem  to  have  preceded  the  other  two.  It 
may  be  said,  indeed,  that  Peter's  words  refer  only  to  the  public  and 
formal  admission  of  the  Gentiles  to  the  privileges  of  Christian  dis- 
cipleship;  and  if  the  work  of  Philip  and  of  the  men  of  Cyprus  and 

171 


XI:  19-22]     THE   TESTIMONY   OF   THE   WITNESSES 

Cyrene  did  precede  his  visit  to  Cornelius,  they  were  nevertheless 
only  private  and  sporadic  cases,  which  do  not  really  militate  against 
the  justice  of  Peter's  claim.  This  may  be  admitted  as  to  Philip's 
preaching  on  the  desert  road,  but  the  explanation  is  hardly  adequate 
as  to  the  work  in  Antioch. 

There  were  two  groups  of  evangelists  who  traveled  up  the 
Syrian  coast  as  far  as  Antioch,  at  the  time  of  the  persecution  that 
arose  on  the  death  of  Stephen.  The  one  group  confined  their 
ministrations  to  their  fellow-countrymen,  the  Jews.  The  other 
company,  natives  of  outlying  countries,  Jews  of  the  Dispersion, 
were  gifted  with  a  wider  outlook,  and  exercised  a  broader  ministry. 
They  were  on  the  highway  of  travel  to  the  north;  and  it  is  not 
only  possible  but  probable  that  tidings  of  Peter's  work  at  Caesarea 
may  have  overtaken  them  as  they  journeyed  northward.  And  so  it 
came  about  that,  following  apostolic  example  and  the  impulses  of 
Christian  benevolence,  when  they  came  to  Antioch,  they  "spake  unto 
the  Greeks  also,  preaching  the  Lord  Jesus." 

"And  the  hand  of  the  Lord  was  with  them :  and  a  great  number 
of  them  that  believed  turned  to  the  Lord."  This  success  is  predi- 
cated, not  of  the  whole  company  of  evangelists  who  entered  the 
Syrian  capital,  but  of  the  second  group  whose  ministries  were 
devoted  to  the  Gentiles.  There  were  many  Jews  residing  in  An- 
tioch ;  but  they  must  have  formed  a  comparatively  small  part  of 
the  immense  population  of  that  great  city.  And  the  "men  of  Cyprus 
and  Cyrene"  left  them  to  the  care  of  their  fellow-workers,  while 
they  turned  with  compassion  to  the  teeming  myriads  gathered  from 
all  nations,  "who  were  as  sheep  having  no  shepherd,"  and  pro- 
claimed to  them  the  glad  tidings  of  a  Saviour  come  to  seek  and 
to  save  the  lost.  It  was  their  ministry  the  Lord  blessed ;  and  from 
among  them,  the  Gentile  peoples,  a  great  multitude  believed,  and 
evidencing  the  genuineness  of  their  faith  turned  from  their  wicked 
ways  to  serve  the  Lord  Christ.  The  success  of  the  Gospel  among 
them  was  so  great  that  tidings  of  these  triumphs  of  grace  speedily 
went  abroad,  and  moving  along  the  lines  of  common  travel  soon 
came  to  the  ears  of  the  brotherhood  of  believers  in  Jerusalem. 

Greatly  stirred  and  quickened  by  the  news,  the  Mother-Church 
decided  to  send  a  friendly  deputation  along  the  track  of  these  zeal- 
ous evangelists,  to  note  the  character  of  their  work,  and  to  con- 
firm the  faith  of  believers.     It  is  the  conviction  of  some  that  this 

172 


IN   ALL   JUDEA   AND    SAMARIA      [XI :  19-22 

commission  was  sent  down  to  Antioch  in  the  spirit  of  unfriendly 
criticism  and  censure,  or  at  least  of  "approval  with  reserve."  There 
seems  to  be  hardly  any  adequate  reason  for  this  judgment.  If  we 
have  rightly  determined  the  order  of  events,  these  Antiochean 
evangelists  were  doing  only  what  the  apostle  Peter  had  already 
done  in  Caesarea, — a  procedure  which  the  Mother-Church  had  tac- 
itly approved.  That  the  mission  to  Antioch  was  conceived  in  a 
fraternal  spirit  is  further  evidenced  by  the  fact  that  they  chose 
Barnabas  for  the  responsible  work.  Joseph,  "son  of  consolation," 
we  have  come  to  know  as  "the  great-minded  Barnabas."  He  was 
broad-minded  and  conciliatory  in  disposition :  and,  being  himself  a 
native  of  Cyprus,  in  the  nature  of  the  case  was  likely  to  scan  with 
a  kindly  eye  the  work  of  his  Cypriote  brethren  in  the  foreign 
capital.  If  the  Mother-Church's  message  to  Antioch  had  been  one 
of  fault-finding  and  restraint,  Barnabas  would  certainly  not  have 
been  chosen  as  the  messenger.  His  testimony,  it  might  have  been 
taken  for  granted,  would  be  of  an  entirely  different  character,  as 
we  shall  see. 


Verse  19.  Persecution  often  multiplies  the  Church,  but  never  destroys  it. 
— ^Vss.  19^-20.  The  strict  and  liberal  Jews  evangelizing  Antioch  are  followed 
substantially  by  the  modern  Church  in  propagating  her  divisions  on  heathen 
soil. — Vss.  20-21.  The  preaching  that  wins  the  Divine  approval  and  a  multi- 
tude of  souls  is  "the  preaching  of  the  Lord  Jesus." — Vs.  21.  The  "hand  of 
the  Lord"  insures  the  victory. — Vs.  21.  True  faith  precedes  and  insures  gen- 
uine repentance. — Vs.  22.  Waiting  for,  and  true  interest  in,  tidings  of  the 
progress  of  the  kingdom. 

Vs.  23.    Personal  Christianity. 

L    Personal  Christianity  is  essentially  identified  with  Divine  Grace. 
IL    Also  wherever  it  exists  it  is  an  observable  fact. 
in.     Also  in  its  extension  it  delights  the  heart  of  the  good. 
IV.    Also  it  requires  on  the  part  of  its  subjects  the  most  persevering  effort. 

(The  Homilist.) 

Vss.  20-21.    The  First   Preaching  at  Antioch. 

I.  The  spontaneous  impulse  these  men  obeyed. 

II.  The  universal  obligation  on  all  Christians  to  make  Christ  known. 

III.  The  simple  message  they  proclaimed. 

IV.  The  Mighty  Helper  who  prospered  their  work. 

{Maclaren,  Rev.  Dr.  Alexander.) 

173 


XI 123-26]    THE   TESTIMONY   OF   THE    WITNESSES 


Vss.  27-30.    Christianity  at  Antioch, 

I.     The  entrance  of  Christianity  into  Antioch. 

1.  Evil  overruled  for  good. 

2.  Invincibility  of  Christian  courage. 

3.  The  legitimacy  of  lay  preaching. 

4.  The  universality  of  the  Gospel. 

II.     The  achievements  of  Christianity  at  Antioch. 

1.  A  divine  change  in  the  character  of  many. 

2.  It  attracted  the  attention  of  the  Mother-Church. 

3.  It    led  to   the   settlement  of   Barnabas   and   Saul   in  the   city   for 

twelve  months. 

4.  It  gave  the  disciples  a  new  name. 

5.  It  developed  a  new  spirit  of  benevolence  among  the  people. 

(i)  Individual; — (2)    Proportionate; — (3)    Prompt; — (4)    Judi- 
cious.—  (The  Homilist.) 


2.    The  character  of  his  testimony, — vss.  2^-26a. 

That  the  testimony  of  Barnabas  was  generous  and  sympathetic 
might  be  inferred  from  the  character  of  the  man.  The  record  is 
a  very  suggestive  one ; — he  "came," — and  "saw  the  grace  of  God," — 
and  "was  glad."  Visitors  to  a  foreign  land  are  said  to  see  generally 
just  what  they  go  to  see,  whether  it  be,  e.  g.,  in  India,  tigers  or  mis- 
sionaries !  Barnabas  went  down  to  Antioch  expecting,  from  the 
tidings  which  had  come  up  to  Jerusalem,  to  see  wonderful  mani- 
festations of  the  grace  of  God.  And  he  found  the  half  had  not 
been  told.  It  filled  his  heart  with  gratitude  and  thanksgiving.  He 
entered  with  heart  and  soul  into  the  work,  and  "was  glad."  Some 
of  the  brethren  at  Jerusalem  might  have  stood  off  in  an  attitude  of 
inquiry  if  not  hostility;  but  not  so  Barnabas.  It  was  enough  for 
him  to  see  that  the  Hand  of  the  Lord  had  been  with  his  brethren, 
and  that  here  before  his  eyes  was  a  real  work  of  God's  Spirit. 
It  immediately  received  his  hearty  and  sympathetic  support.  With 
what  joy  he  testified  the  glory  of  the  risen  Redeemer,  and  pro- 
claimed the  Gospel  of  the  grace  of  God ! 

The  testimony  of  Barnabas  was  more  than  sympathetic.  He 
wisely  emphasized  the  essential  thing,  as,  "son  of  exhortation" 
that  he  was,  "he  exhorted  them  all  that  with  purpose  of  heart  they 

174 


V 

IN    ALL   JUDEA    AND    SAMARIA      [XI:  23-26 

would  cleave  to  the  Lord."  The  Church  was  about  to  enter  upon 
her  career  of  world-wide  conquest.  Great  questions  were  coming 
up.  Difficult  problems  were  about  to  arise  for  their  solution. 
Divisive  influences  would  soon  be  felt.  Even  in  their  own  city, 
and  from  among  their  fellow-converts  of  the  children  of  Israel, 
would  spring  up  some  to  deny  their  equal  birthright  privileges 
among  the  elect  of  God.  How  they  were  to  overcome  all  these 
difficulties,  and  tread  the  narrow  way  through  all  these  obstacles, 
he  might  not  know,  and  could  not  tell.  But  one  thing  he  knew ; 
and  this  would  be  the  open  sesame  from  all  their  entanglements, 
i.  e.,  "Cleaving  to  the  Lord  with  purpose  of  heart." 

That  such  a  testimony  would  be  vastly  influential  we  may  well 
believe.  "Much  people  was  added  to  the  Lord."  Two  things  ex- 
plain, as  doubtless  they  contributed  largely  to,  the  rapid  growth 
of  the  rising  faith.  One  was  the  preaching  of  a  person  rather  than 
a  religion  or  system  of  belief.  The  other  was  the  character  of  the 
preacher  by  whom  the  message  was  brought.  The  importance  of  a 
creed  cannot  be  over-estimated.  A  right  apprehension  of  the  truth 
necessitates  the  orderly  arrangement  and  statement  of  its  various 
parts;  and  the  coordination  and  correlation  of  these  parts  and 
aspects  of  truth  eventuate  in  a  system  of  faith.  But  the  great 
work  of  an  evangelist  is  the  heralding,  not  of  a  system,  but  of  a 
person.  It  was  so  at  Antioch.  The  men  of  Cyprus  and  Cyrene 
"preached  the  Lord  Jesus."  Barnabas  exhorted  the  new  converts 
"that  with  purpose  of  heart  they  would  cleave  unto  the  Lord."  The 
stronghold  of  the  Christian  religion  is  in  the  fact  that  a  divine- 
human  heart  is  at  the  center  of  it  all,  and  that  all  over  the  world 
sin-weary  and  heavy-laden  men  may  hear  the  alluring  invitation, — 
"Come  unto  ME,"  with  the  Divine  and  comforting  promise, — "And 
I  will  give  you  rest." 

The  other  thing,  bearing  on  and  explaining  the  power  and 
influence  of  the  testimony  of  Barnabas,  is  brought  out  in  the  sug- 
gestive arrangement  of  Luke's  narrative, — "He  was  a  good  man, 
and  full  of  the  Holy  Spirit,  and  of  faith :  and  much  people  was 
added  unto  the  Lord."  Evidently  the  sacred  writer  would  have  us 
note  that  character  is  more  than  gifts  in  building  the  kingdom  of 
God.  It  was  not  so  much  what  Barnabas  preached  as  what  he 
was.  His  message  was  vastly  important,  but  the  personality  behind 
the  message  gave  it  weight,  and  made  it  mightily  influential.     Be- 

I7S 


XI:  23-26]      THE   TESTIMONY   OF   THE    WITNESSES 

cause  he  was  a  good  man,  and  full  of  the  Holy  Spirit  and  of  faith, 
therefore  much  people  was  added  to  the  Lord.  The  benign  char- 
acter of  Barnabas  was  in  keeping  with  his  benign  mission. 

With  such  a  character  we  are  not  surprised  that  unselfishness 
marked  the  course  of  the  great-minded  Barnabas.  The  commis- 
sioner from  Jerusalem  had  not  been  long  in  Antioch  before  he  saw 
a  mighty  field  opening  out  to  the  followers  of  Christ.  It  was  a 
field,  too,  preeminently  fitted  for  the  working  of  a  master  mind. 
There  was  just  one  man  to  fill  the  place.  That  man  was  Saul  of 
Tarsus.  And  Barnabas  started  out  to  find  him.  He  found  him  in 
his  native  city,  whither  he  had  made  his  way,  when  driven  from 
Jerusalem  to  escape  his  enemies;  and  he  brought  him  to  Antioch. 

This  was  an  unselfish  thing  for  Barnabas  to  do.  He  bore  him- 
self the  commission  of  the  Church  of  Jerusalem.  He  was  not 
destitute  of  qualifications  for  fulfilling  it  with  credit  and  fidelity. 
The  great  field  was  open  to  him.  His  own  great,  immediate  and 
honorable  advancement  seemed  assured.  But  he  thought  of  the 
work,  and  then  he  thought  of  Saul.  He  knew  that  Saul  possessed 
super-eminent  qualifications  for  the  field;  and  so,  without  delay, 
he  went  for  him.  In  doing  this  Barnabas  could  hardly  have  been 
blind  to  the  probability  that  Saul  would  speedily  overshadow  him, 
and  that  from  the  first  place  he  must  soon  descend  to  the  second. 
But  this  contingency  was  nothing  to  him.  The  great  thought  in  his 
mind  was  not  the  place  of  Barnabas  in  the  Church,  but  the  work 
before  the  Church,  and  the  best  way  most  speedily  to  accomplish  it. 
(See  my  "Companion  Characters,"  page  283.) 


Verse  24.  Comparative  estimate  of  character  and  gifts  as  kingdom 
builders. — Vss.  23-24.  When  beUevers  "cleave  unto  the  Lord,"  unbelievers 
are  awakened,  and  "added  unto  the  Lord." — Vs.  25.  The  wise  choice  of  men 
for  fields  of  labor. — Vs.  25.  Self-seeking  must  be  laid  aside  when  the  inter- 
ests of  the  kingdom  are  considered. 

Vs.  23.    The  Exhortation  of  Barnabas. 

L    What  he  saw, — "The  grace  of  God." 
IL    What  he  felt,— "He  was  glad." 

in.    What   he  said, — "He  exhorted  them  that  with  purpose  of  heart  they 
would  cleave  to  the  Lord." — {Maclaren,  Rev.  Dr.  Alexander.) 

176 


IN   ALL   JUDEA   AND    SAMARIA      [XI -.23-26 


Vs.  23.    Barnabas  at  Antioch. 

I.    Where  the  grace  of  God  exists  it  will  be  seen. 
II.    The   exhibition   of   Divine    Grace   is   a   source   of  peculiar   joy  to  the 

people  of  God. 
III.    The  designs  of  Divine  Grace  can  be  realized  only  by  constant  adher- 
ence to  Christ. — (Five  Hundred  Sketches.) 

Vs.  24.    A  Good  Man. 

I.  Has  his  heart  changed. 

II.  Has  come  to  Christ  by  faith. 

III.  Is  a  true  penitent  for  sin. 

IV.  Is  correct  in  the  articles  of  his  faith. 

V.    Leads  a  holy  life. — {McDowell,  Rev.  Dr.  John.) 

Vs.  24a.    On  Goodness. 

I.  A  good  man  is  a  converted  man. 

II.  He  is  an  open  and  steadfast  believer. 

III.  He  is  a  man  of  piety  and  devotedness. 

IV.  He  is  a  man  of  enlightened  and  active  beneficence. 

V.    He  is  a  man  whose  spirit  and  life  are  governed  by  the  Gospel. 

(McParlan,  Rev.  Patrick.) 

Vs.  26.    What  the  World  Called  the  Church,  and  What  the 

Church  Calls  Herself. 

I.    The  world  called  the  disciples  "Christians." 
II.    The    Church    calls    herself   "disciples,"— "believers,"— "saints,"— "breth- 
ren."— {Maclaren,  Rev.  Dr.  Alexander.) 

Vs.  26.    The  Antioch  Christians. 

I.    They  were  LIBERAL  Christians, — Liberal  as  distinguished  from  Jewish 

exclusiveness. 
II.    They  were  DECIDED   Christians; — Because    they    became    known    as 
"Christ's  Men,"  they  received  the  new  and  honorable  name. 

III.  They  were  PRAYERFUL  Christians : — Their  work  was  a  divine  work, 

— "The  hand  of  the  Lord  was  with  them," — ^"The  grace  of  God"  was 
upon  them, — "The  power  of  the  Holy  Spirit"  was  in  them; — And 
they  sought  Divine  aid. 

IV.  They   were   MISSIONARY   Christians ;— They  gave   freely   their  best 

men  to  the  work  of  world-wide  evangelization. 

177 


XI:  26-30]    THE   TESTIMONY    OF   THE    WITNESSES 


3.     The  consequences  of  his  testimony, — vss.  26b-^o. 

The  results  of  this  unselfish  testimony  of  a  noble  life  and  faith- 
ful ministry  are  noteworthy.  The  advancement  of  the  Church  is 
so  wonderful  as  to  constitute  an  epoch  in  her  development.  She 
received  her  new  and  honorable  name  in  this  great  Gentile  city, — 
'"The  disciples  were  called  Christians  first  in  Antioch."  This  name 
we  may  be  sure  was  not  self-assumed.  The  disciples  called  them- 
selves "believers,"  "brethren,"  those  of  "the  Way,"  etc.  Neither 
could  the  name  have  originated  with  the  Jews.  They  called  the 
disciples  "Nazarenes."  They  would  never  have  profaned  the  name 
of  Messiah, — Christus,  by  giving  it  to  this  new  and  pestiferous 
sect.  It  must  therefore  have  been  given  them  by  the  heathen, — 
possibly  in  ridicule,  but  certainly  in  involuntary  attestation  of  two 
important  facts, —  (i)  The  great  growth  of  the  brotherhood  of 
behevers, — and  (2)  The  unworldly  consecration  of  their  spirits. 
So  widespread  had  the  new  faith  become  that  a  new  name  was 
imperative.  They  could  not  call  them  Jews  any  longer.  Probably 
the  larger  number  of  disciples  were  not  Jews.  Christianity  was 
breaking  from  her  Jewish  shell;  and  she  must  have  a  separate  and 
distinctive  name.  And  in  view  of  their  supreme  devotion  to  the 
Lord  Christ,  what  more  appropriate  name  could  they  give  the 
disciples  than  to  call  them  "Christ's  Men," — for  such  indeed  they 
were.  And,  whether  given  in  ridicule  or  not,  it  soon  became  a  name 
of  honor,  distinctive  and  worthy. 

The  growth  of  the  Church  was  not  in  numbers  merely.  A  wide- 
spreading  spirit  of  loving  service  as  truly  marked  the  wondrous 
development  of  the  Blessed  Cause.  Famines  are  great  calamities; 
but  to  the  followers  of  Christ  they  furnish  great  opportunities.  And 
a  city  with  its  accumulated  resources  is  not  likely  to  feel  a  famine 
so  soon  as  smaller  places.  It  was  so  with  Antioch  in  the  great 
famine  in  the  reign  of  Claudius  Caesar.  Through  the  faithful 
testimony  of  Barnabas  and  Saul  the  young  and  growing  Qiurch 
of  Antioch  was  quick  to  grasp  the  opportunity  to  minister  in  loving 
service  to  the  Mother-Church  in  her  time  of  need.  And  her 
debtors  they  were.  Having  received  from  her  so  abundantly  in 
spiritual  things,  it  was  fitting  that  they  should  minister  to  her  in 
carnal  things.    And  this  they  did,  sending  their  gifts  to  the  elders 

i;8 


IN    ALL   JUDEA   AND    SAMARIA      [XI:  26-30 

by  the  hand  of  Barnabas  and  Saul.    So,  out  of  dire  calamity,  came 
a  loving,  united  and  co-working  Church  of  both  Jews  and  Gentiles. 


Verses  29-30.    The  service  of  love  wants  but  the  opportunity. 

Vs.  26b.     The  Primitive  Christians. 

I.     They  were  disciples. 
II.     They  held  a  system  of  religious  doctrines  peculiar  to  themselves. 

III.  They  were  actuated  by  powerful  motives  which  marked  their  charac- 

ters with  strong  peculiarities. 

IV.  They  manifested  extraordinary  strictness  and  purity  of  conduct. 
V.     They  were  addicted  to  prayer,  and  other  exercises  of  devotion. 

VI.  They  exhibited  a  practical  and  impartial  philanthropy. 

VII.  They  showed  great  zeal  and  diligence  in  propagating  their  religion. 

{Bacon,  Rev.  Dr.  Leonard.) 

Vs.  26b.    On  Becoming  a  Christian. 

I.    What  is  it  to  become  a  Christian? 
II.    How  to  become  a  Christian. 
III.    Why  should  you  become  a  Christian? — (Coyle,  Rev.  Dr.  Robert  F.) 

Vs.  26b.    The  Christian  Name. 

I.    Whence  did  it  come? 
11.    What  did  it  mean? 

III.    What  the  special  significance  of  the  time,  place,  and  circumstances  of 
its  origin? — (Cox,  Rev.  Samuel.) 

Vs.  26b.    The  Christian  Name. 

I.    The  origin  of  it. 
II.    The  meaning  of  it. 

1.  A  sign  of  their  separation. 

2.  Also  that  the  Christian  religion  was  intensely  personal. 

3.  Also  that  their  interests  and  Christ's  interests  were  one. 

(DeWitt,  Rev.  Dr.  John.) 

Vs.  26b.    What  Is  a  Christian? 

I.  Is  one  who  has  accepted  Christ  as  a  personal  Saviour. 

II.  One  who  bears  the  name  of  Christ. 

III.  One  who  is  trying  to  follow  in  Christ's  way. 

IV.  One  who  is  enlisted  in  the  cause  of  Christ. 

V.    One  who  will  be  admitted  into  heaven. — (The  Treasury.) 

179 


XII:  1-7]    THE   TESTIMONY   OF   THE   WITNESSES 


Vs.  29.    The  Gifts  from  Antioch. 

I.    Every  man  gave  in  this  service  of  relief. 
II.     Every  man  gave  with  spontaneous  decision. 
III.     Every  man  gave  according  to  his  ability. 


Section  9. — The  Testimony  of  Peter's  Deliverance, — 12:1-25. 

Sub-section  i. — Herod's  Day  of  Power, — vss.  1-7. 

I  Now  about  that  time  Herod  the  king  put  forth  his  hands  to  afflict  cer- 
tain of  the  Church.  2  And  he  killed  James,  the  brother  of  John,  with  the 
sword.  3  And  when  he  saw  that  it  pleased  the  Jews,  he  proceeded  to  seize 
Peter,  also.  And  those  v/ere  the  days  of  unleavened  bread.  4  And  when  he 
had  taken  him,  he  put  him  in  prison,  and  delivered  him  to  four  quaternions 
of  soldiers  to  guard  him ;  intending  after  the  Passover  to  bring  him  forth  to 
the  people.  5  Peter  therefore  was  kept  in  the  prison;  but  prayer  was  made 
earnestly  of  the  Church  unto  God  for  him.  6  And  when  Herod  was  about 
to  bring  him  forth,  the  same  night  Peter  was  sleeping  between  two  soldiers, 
bound  with  two  chains ;  and  guards  before  the  door  kept  the  prison. 

7  And  behold,  the  angel  of  the  Lord  stood  by  him,  and  a  light  shined  in 
the  cell;  and  he  smote  Peter  on  the  side,  and  awoke  him,  saying,  Rise  up 
quickly.  And  his  chains  fell  off  from  his  hands.  8  And  the  angel  said  unto 
him,  Gird  thyself,  and  bind  on  thy  sandals.  And  he  did  so.  And  he  saith 
unto  him.  Cast  thy  garment  about  thee,  and  follow  me.  9  And  he  went  out 
and  followed ;  and  knew  not  that  it  was  true  which  was  done  by  the  angel, 
but  thought  he  saw  a  vision.  10  And  when  they  were  past  the  first  and  the 
second  guard  they  came  unto  the  iron  gate  that  leadeth  into  the  city;  which 
opened  unto  them  of  its  own  accord :  and  they  went  out,  and  passed  on 
through  one  street;  and  straightway  the  angel  departed  from  him.  11  And 
when  Peter  was  come  to  himself,  he  said,  Now  I  know  of  a  truth  that  the 
Lord  hath  sent  forth  His  angel  and  delivered  me- out  of  the  hand  of  Herod, 
and  from  all  the  expectation  of  the  people  of  the  Jews.  12  And  when  he 
had  considered  the  thing,  he  came  to  the  house  of  Mary,  the  mother  of 
John,  whose  surname  was  Mark;  where  many  were  gathered  together  and 
were  praying.  13  And,  when  he  knocked  at  the  door  of  the  gate,  a  maid 
came  to  answer  named  Rhoda.  14  And  when  she  knew  Peter's  voice,  she 
opened  not  the  gate  for  joy,  but  ran  in,  and  told  that  Peter  stood  before  the 
gate.  IS  And  they  said  unto  her.  Thou  art  mad.  But  she  confidently  affirmed 
that  it  was  even  so.  And  they  said,  It  is  his  angel.  16  But  Peter  continued 
knocking:  and  when  they  had  opened,  they  saw  him,  and  were  amazed.  17 
But  he,  beckoning  unto  them  with  the  hand  to  hold  their  peace,  declared 
unto  them  how  the  Lord  had  brought  him  forth  out  of  the  prison.  And  he 
said.  Tell  these  things  unto  James,  and  to  the  brethren.  And  he  departed, 
and  went  to  another  place. 

I2S0 


IN   ALL   JUDEA   AND    SAMARIA        [XII:i-6 

I.  The  capricious  cruelty  of  Herod's  power, — vss.  i-6; — (i)  The  martyr- 
dom of  James, — vss.  1-2; — (2)  The  arrest  and  imprisonment  of  Peter, 
— vss.  3-6.  2.  The  supernatural  thwarting  of  that  power, — vss.  7-17; 
— (i)  By  the  angel  of  the  Lord; — (2)  Through  the  prayers  of  the 
Church, — vss.  11-17. 


I.     The  capricious  cruelty  of  Herod's  power, — vss.  1-6. 

The  Herod  here  mentioned  is  known  in  history  as  Herod 
Agrippa  I.  He  is  the  sixth  member  of  the  famous,  or  infamous. 
Herodian  family,  who  came  to  royal  power.  By  the  favor  of 
Caligula  he  obtained  the  tetrarchy  of  Trachonitis,  with  the  title 
of  king.  Later  the  emperor  gave  him  the  tetrarchy  of  Herod' 
Antipas,  his  uncle,  which  included  Galilee  and  Perea.  And  when 
Claudius,  his  early  friend,  reached  the  imperial  throne,  he  gave  him 
also  dominion  over  Samaria  and  Judea ;  so  that,  after  various  vicis- 
situdes of  fortune,  he  became  at  length  enthroned  over  the  entire 
dominion  of  his  grandfather,  Herod  the  Great,  with  some  preten- 
sions to  the  title  he  coveted  and  which  Josephus  gives  him,  of 
"Agrippa  the  Great." 

He  shared  also  the  murderous  propensities  of  his  grandfather, 
who  slaughtered  the  infants  of  Bethlehem,  and  of  his  uncle,  who 
beheaded  John  the  Baptist.  And  he  became  the  third  member  of 
this  bloody  triumvirate  by  the  martyrdom  of  James  the  brother  of 
John.  His  cruelty  was  more  capricious  than  theirs.  A  pagan  at 
Csesarea,  and  ready  to  accept  even  divine  honors  from  a  heathen 
populace,  he  was  an  orthodox  Jew  in  Jerusalem,  and  a  great  stickler 
for  the  temple  ritual.  And  whether  here  or  there,  by  this  or  that, 
his  motive  was  to  curry  favor  with  the  people.  To  win  the  Jews, 
so  recently  added  to  his  realm,  he  is  ready  to  stamp  out  the  pestifer- 
ous sect  of  the  Nazarenes,  and  so  delivers  the  apostle  James  to  the 
martyrdom  of  the  sword. 

James  thus  becomes  the  proto-martyr  of  the  apostolic  company. 
He  had  belonged  to  the  inner  circle  of  the  friends  of  Jesus.  On  the 
mount  of  transfiguration,  and  in  Gethsemane,  he  had  been  one  of 
the  chosen  three  to  witness  the  glory  and  the  agony  of  his  Divine 
Lord.  He  doubtless  shared  his  brother's  fiery  zeal,  and  the  name 
the  Saviour  gave  them,  "Sons  of  Thunder."  That  brother  was 
destined  to  linger  on  life's  stage  and  ministry  for  many  years,  while 

181 


XII:  1-6]   THE   TESTIMONY   OF   THE    WITNESSES 

he,  the  first  of  all  his  brethren,  receives  the  martyr's  crown.  Why 
he  should  experience  the  royal  cruelty  we  are  not  told.  Perhaps 
his  thundering  evangelism  aroused  the  special  enmity  of  the  un- 
believing Jews ;  and  Herod  saw  that  it  would  be  a  stroke  of  popular 
policy  to  remove  the  obnoxious  preacher  from  the  earth.  He,  no 
doubt,  himself  personally,  did  not  care.  If  the  new  religion  had 
been  on  the  winning  side,  the  capricious  king  would  probably  have 
taken  an  ostentatious  place  among  the   Nazarenes. 

And  then, — not  still  that  he  cared  himself, — but  because  he  saw 
that  "it  pleased  the  Jews,  he  proceeded  to  seize  Peter  also."  He 
intended  to  kill  him,  and  that,  too,  in  some  public  way,  that  would 
manifest  his  special  interest  in  the  Mosaic  institutes,  and  gratify 
the  rage  of  the  Jews,  by  doing  to  death  the  most  prominent  leader 
of  the  Nazarenes.  But  not  for  a  moment  would  he  think  of  such 
a  deed  of  blood  during  the  passover  week !  A  worthy  successor  of 
the  Lx)rd's  accusers,  who  would  not  disqualify  themselves  for  eat- 
ing the  passover  by  entering  Pilate's  judgment  hall,  he  would  not 
stain  the  solemnities  of  the  great  feast  with  the  blood  of  even  a 
Nazarene !  And  so  he  went  through  the  ceremonies  of  that  mem- 
orable week  with  murder  in  his  heart,  and  purposing  to  make  that 
festival  of  the  springtime  more  memorable  by  the  public  execution 
of  the  Lord's  most  notable  follower. 

He  got  Peter  in  his  power,  and  put  him  in  prison.  It  would 
seem  as  if  Herod  had  heard  of  the  mysterious  escape  of  the  apostles 
from  the  custody  of  the  Sanhedrin  and  of  the  officers  of  the  temple ; 
and,  determined  that  there  should  be  no  repetition  of  that  experi- 
ence, he  took  special  pains  to  so  bind  and  guard  the  apostle  that 
escape  should  be  impossible.  Sixteen  soldiers,  four  for  each  watch 
of  the  night,  were  detailed  to  guard  the  prisoner.  To  two  of  each 
four  Peter  was  bound  by  two  chains ;  and  the  other  two  were  sta- 
tioned at  the  inner  and  outer  doors  of  the  prison,  which  was  prob- 
ably a  cell  in  the  fortress  of  Antonia.  With  such  precautions 
Herod  might  well  believe  the  prisoner  was  secure,  and  would  be 
forthcoming  on  the  day  of  execution. 


Verse  i.  The  biography  of  Herod ; — a  life  full  of  opportunities  and 
privileges  unimproved  and  abused. — Vs.  2.  The  biography  of  James : — a  son 
of  Zebedee  and  Salome,  and,  with  his  father  and  brother  John,  a  fisherman 
of  Galilee, — called  to  be  a  fisher  of  men, — surnamed  a  "son  of  thunder," — 

182 


IN   ALL   JUDEA   AND    SAMARIA      [XII:  7-17 

ready  to  call  down  fire  from  heaven  upon  the  inhospitable  Samaritans, — 
seconding  his  ambitious  mother's  request  that  he  and  John  might  sit  on 
either  side  of  their  Lord  in  His  heavenly  kingdom, — in  the  chamber  of  the 
dead  maiden  in  Capernaum, — in  the  night  on  Hermon's  transfiguration 
heights, — in  the  gloom  of  Gethsemane, — and,  last  of  all,  in  the  sudden  call  to 
the  martyr's  crown. — Vs.  4.  "Man  proposes,  God  disposes." — Vs.  5.  Barred 
gates  are  often  unlocked  by  prayer, — the  prayers  of  the  saints. 


Vs.  6.    The  Sleeping  Peter. 

I.    On  the  mount,  Luke  9:32.     IL    In  the  garden,  Matt.  26:26. 
in.    In  the  prison.  Acts  12 :6. 


Vss.  7-8.    The  Angel's  Threefold  Command. 
I.     Rise.     II.    Dress.     III.     Follow. 


2.    The  supernatural  thwarting  of  that  power, — vss.  7-17. 

There  were  forces  at  work  in  behalf  of  the  imprisoned  apostle, 
with  which  the  capricious  tyrant  had  failed  to  reckon.  His  bars 
and  bolts  and  soldier  guards  were  impotent  against  the  power  of 
the  angel  of  the  Lord.  And  Peter  was  easily  delivered  "out  of  the 
hand  of  Herod,  and  from  all  the  expectation  of  the  people  of  the 
Jews."  The  narrative  of  the  annalist  is  clear  and  deeply  inter- 
esting. It  needs  no  explanatory  comment.  We  need  only  sum- 
marize the  various  details  of  the  picturesque  and  vivid  story.  Peter 
is  sleeping !  He  has  no  need  to  watch  !  The  Lord  is  watching  over 
His  own !  Yet  how  wonderful  that  the  apostle  can  sleep,  knowing 
that  he  is  marked  for  death,  and  that  the  day  is  fast  drawing  nigh ! 
"So  He  giveth  His  beloved  sleep."  Then  came  the  flashing  light, — 
the  loosening  chains, — the  hurried  toilet, — and  the  dazed  apostle 
following  his  angel  guide,  to  find  himself  in  the  city  street,  and  to 
realize  only  then  that  his  Lord  had  interposed  for  his  deliverance. 
How  wonderful  the  story!  How  impotent  the  power  of  this  ca- 
pricious puppet  of  mighty  Rome,  when  confronting  the  forces 
of  the  omnipotent  Jehovah ! 

Another   force  also  had  escaped  the  reckoning  of  the  tyrant. 

i»3 


XII:  7-17]  THE   TESTIMONY    OF   THE    WITNESSES 

The  Church  at  the  mercy-seat  in  believing  prayer  is  omnipotent. 
And  the  Church  was  praying  for  Peter.  "Prayer  was  made  ear- 
nestly of  the  Church  unto  God  for  him."  Peter  was  sleeping,  but 
the  Church  was  awake  and  praying.  In  Mary's  house  "many  were 
gathered  together  and  were  praying."  This  prayer-meeting  seems 
to  have  been  prolonged  into  the  later  watches  of  the  night.  And 
this  prayer  of  the  saints  had  power ;  and  Peter  was  delivered.  The 
promise  was  fulfilled  to  them, — "And  it  shall  come  to  pass  that 
before  they  call  I  will  answer;  and  while  they  are  yet  speaking,  I 
will  hear," — (Isaiah  65:24). 

How  strange  yet  vivid  the  story.  The  knocking  Peter, — the 
watching,  wondering  maid, — the  astounded  circle  of  prayer, — and 
the  apostle's  wonderful  tidings!  It  was  an  ever-memorable  night 
in  the  experience  of  the  little  Church!  What  an  aid  to  faith! 
What  an  incentive  to  prayer!  What  a  testimony,  invincible, 
overwhelming,  to  the  risen  and  enthroned  Christ,  exalted  to  the 
right  hand  of  God,  and  invested  with  all  power  in  heaven  and  on 
earth !  Peter's  deliverance  from  prison  by  the  hand  of  the  angel 
of  the  Lord  Christ  was  a  demonstration  of  the  resurrection  of 
Jesus  of  Nazareth. 


Verse  10.  Divine  guidance,  always  real,  is  most  manifest  when  most 
needed. — ^Vs.  11.  "Peter,  left  to  himself,  came  to  himself." — ^Vs.  12.  The 
apostolic  Church  in  prayer, — 1:14, — ^4:24, — 12:12, — and  13:2-3. — Vss.  13-15- 
Rhoda, — (i)  A  messenger  of  glad  tidings; — (2)  Discredited  and  libeled. — 
Vss.  13-16.  Doubts  are  settled  not  by  speculation,  but  by  trial.  Opening 
the  door  for  one  moment  was  worth  more  than  a  night  of  wondering  and 
questioning. — Vs.  17c  and  Vs.  11.  Assurance  of  safety  is  not  inconsistent 
with  prudent  avoidance  of  possible  danger. 


Vss.  5-17.    Peter's  Deliverance  from  Prison. 

I.  The  strength  of  the  helpless. 

II.  The  delay  of  deliverance. 

III.  The  leisureliness  of  the  deliverance. 

IV.  The  delivered  left  to  himself  as  soon  as  possible. 

V.    The  unbelieving  astonishment  of  the  believing  men  who  pray,  at  the 
answer  to  their  prayer. —  (Maclaren,  Rev.  Dr.  Alexander.) 

184 


IN   ALL  JUDEA   AND   SAMARIA      [XII:  7-17 


Vss.  3-17.    The  Weakness  of  Satan. 

I.  He  cannot  render  unavailing  the  intercessions  of  the  good. 

II.  He  cannot  destroy  the  moral  peace  of  a  good  man. 

III.  He  cannot  prevent  the  visitation  of  angels   to  the  good. 

IV.  He  cannot  prevent  the  frustration  of  his  own  purposes. 

{The  Homilist.) 

Vs.  10.    The  Iron  Gate. 

I.    Matter  is  the  servant  of  the  spirit. 
II.     Difficulties  give  way  to  men  who  are  walking  in  the  path  of  duty. 
III.     Walking  under  the  guidance  of  God,  our  faith  shall  ever  be   toward 
what  is  higher. — {The  Homilist.) 

Vs.  17.    Our  Deliverances. 

I.    The  Lord  should  have  the  glory  of  them. 
II.    We  should  encourage  our  brethren  by  the  rehearsal  of  them. 


Sub-section  2. — Herod's  Day  of  Doom, — vss.  18-25. 

18  Now  as  soon  as  it  was  day  there  was  no  small  stir  among  the  sol- 
diers, what  was  become  of  Peter.  19  And  when  Herod  had  sought  for  him 
and  found  him  not,  he  examined  the  guards,  and  commanded  that  they 
should  be  put  to  death.  And  he  went  down  from  Judea  to  Caesarea,  and  tar- 
ried there. 

20  Now  he  was  highly  displeased  with  them  of  Tyre  and  Sidon :  and 
they  came  with  one  accord  to  him,  and,  having  made  Blastus  the  king's 
chamberlain  their  friend,  they  asked  for  peace,  because  their  country  was 
fed  from  the  king's  country.  21  And  upon  a  set  day  Herod  arrayed  himself 
in  royal  apparel,  and  sat  on  a  throne,  and  made  an  oration  unto  them.  22 
And  the  people  shouted,  saying.  The  voice  of  a  god,  and  not  of  a  man.  23 
And  immediately  an  angel  of  the  Lord  smote  him,  because  he  gave  not  God 
the  glory :  and  he  was  eaten  of  worms,  and  gave  up  the  ghost. 

24  But  the  word  of  God  grew  and  multiplied. 

25  And  Barnabas  and  Saul  returned  from  Jerusalem,  when  they  had  ful- 
filled their  ministration,  taking  with  them  John,  whose  surname  was  Mark. 


I.  The  cruel  execution  of  the  guards, — vss.  18-19.  2.  The  suppliant  cities, 
and  the  pact  of  peace, — vs.  20.  3.  The  brilliant  assembly, — vs.  21.  4.  The 
ascription  and  usurpation  of  divine  honors, — vs.  22.  $•  ^^*  stroke  of 
death, — vs.  23.    6.  The  growth  of  the  Church, — vss.  24-25. 


XII:i8-i9]  THE   TESTIMONY    OF   THE    WITNESSES 


I.     The  cruel  execution  of  the  guards, — vss.  i8-ip. 

At  first  thought  we  should  say  this  was  an  illustration  of  Herod's 
power  rather  than  an  element  in  his  doom.  It  was  both.  "Whom 
the  gods  would  destroy  they  first  make  mad''  was  a  heathen  proverb, 
never  more  clearly  exemplified  than  in  the  case  of  the  great  Agrippa. 
The  question,  indeed,  will  immediately  arise.  Were  not  the  guards, 
under  military  law,  amenable  to  the  penalty  of  death?  Sleeping 
on  guard,  in  all  armies  of  men,  has  certainly  always  been  visited 
with  the  extreme  penalty.  This  is  doubtless  true  yet  must  we  think 
Herod  was  needlessly  cruel  in  condemning  these  men  to  death? 
We  shrink  from  believing  that  the  Lord's  plan  for  delivering  Peter 
necessarily  involved  the  destruction  of  the  soldiers  to  whose  cus- 
tody he  had  been  committed.  We  prefer  to  think  that  a  more 
thorough  and  searching  investigation  of  the  strange  occurrence 
would  have  revealed  to  the  king  the  presence  and  working  of  such 
occult  and  supernatural  powers  as  might  well  lead  him  to  pause 
in  his  mad  rush  upon  Jehovah's  buckler.  Such  thorough  examina- 
tion he  plainly  did  not  institute ;  and,  ruthlessly  handing  his  faith- 
ful soldiers  over  to  the  judgment  of  death,  he  swept  haughtily 
onward  to  his  throne  of  power  in  Caesarea,  and  to  the  awful  catas- 
trophe in  which  his  throne  went  down  before  the  vengeance  of  the 
Almighty. 


Verses   18-19.    Unmerited  suffering :  the  inscrutable   and  apparent  cru- 
elty of  Providence.    Compare  the  beheading  of  John  the  Baptist, — Mark  6:27. 


2.     The  suppliant  cities,  and  the  pact  of  peace, — vs.  20. 

The  haughty  king  was  greatly  incensed  against  the  coast  cities 
of  Tyre  and  Sidon.  They  were  not  in  Herod's  jurisdiction;  and 
the  exact  cause  of  the  royal  displeasure  is  not  stated  by  the  histor- 
ian. It  is  a  plausible  conjecture  that  Tyre  and  Sidon,  having  many 
advantages  in  age  and  situation,  were  working  together  to  cripple 
if  not  destroy  the  commercial  importance  of  the  new  seaport  city, 
his  favorite  capital  of  Cjesarep..     Tt  was  a  short-sighted  policy  on 

186 


IN   ALL   JUDEA   AND    SAMARIA         [XII:  21 

the  part  of  Tyre  and  Sidon ;  for,  while  they  were  commercial  em- 
poriums of  great  importance  and  power,  they  had  but  a  strip  of 
arable  territory  between  them  and  the  mountain  ranges  of  Lebanon. 
It  was  true,  then,  as  it  is  now,  that  the  wealth  of  peoples  came 
from  the  soil;  and  these  wealthy  cities  were  dependent  upon  the 
fertile  lands  of  Canaan  to  the  southeast.  And  those  lands  were  in 
the  domain  of  Herod  Agrippa. 

It  was  of  great  importance  therefore  that  their  royal  neighbor 
should  be  their  friend,  and  that  the  two  adjoining  realms  should 
be  at  peace.  So,  taking  occasion  of  the  king's  return  to  his  capital, 
and  having  secured  the  friendship  of  the  king's  chamberlain,  per- 
haps by  some  liberal  bribe,  they  sought  to  make  a  treaty  of  peace, 
by  removing  the  cause  of  the  royal  displeasure,  and  making  it 
Herod's  interest  to  lay  aside  his  enmity.  Blastus,  the  master  of  the 
king's  bed-chamber,  had  great  influence  with  his  sovereign ;  and 
through  him  the  pact  of  peace  was  consummated. 


Verses  20-21.    The  pacts  of  peace  among  men  are  likely  to  be  of  short 
duration  if  God  be  not  a  party  to  them. 

Vss.  20-25.    An  Old  Picture  of  Human  Society. 

I.     National  interdependence.  III.     Retributive  justice. 

II.     Class  wickedness.  IV.     Remedial  forces. 


3,    The  brilliant  assembly, — vs.  21. 

To  celebrate  the  conclusion  of  this  treaty  a  mighty  concourse 
of  people  assembled  in  the  theater, — the  usual  place  of  great  popular 
gatherings.  Some  writers  think  it  was  the  festival  of  the  Quinquen- 
nalia,  observed  in  honor  of  Augustus.  Josephus  says  the  occasion 
of  the  assembly  was  a  great  festival,  extending  over  several  days, 
and  attended  with  gladiatorial  combats  and  other  games  or  shows, 
instituted  by  Herod  to  celebrate  the  return  from  Britain  of  his 
friend  and  patron,  the  emperor  Claudius.  This  may  be  true;  and 
Luke's  narrative  dovetails  into  this  wider  history,  relating  the 
embassy  of  the  suppliant  cities  rpon  one  of  the  days  of  the  great 

1S7 


XII:  22]      THE   TESTIMONY    OF   THE    WITNESSES 

festival,  when  the  pageant  had  reached  the  culmination  of  its 
magnificence.  The  theater  was  probably  in  the  open  air,  as  was 
common  in  all  semi-tropical  cities.  Josephus  says  the  amphitheater 
was  "in  the  south  part  of  the  city,  and  commanded  a  good  view 
of  the  sea," — i.  e.,  the  seats  looked  toward  the  west.  (Josephus 
Ant.  XV,  9,  6.  See  also  Lewin's  Life  and  Epistles  of  St.  Paul, 
Vol.  2,  page  167,  for  a  plan  of  Caesarea.)  The  stone  circular  seats 
rose  tier  on  tier  over  the  side  of  some  hill  or  sand-dune,  such  as 
in  our  day  separates  the  eastern  line  of  Caesarean  ruins  from  the 
plain  that  stretches  away  to  the  hills  of  Galilee.  We  are  warranted 
therefore  in  believing  that  the  rostrum,  or  bema,  was  placed  facing 
toward  the  east,  while  the  multitudes  were  gathered,  in  front  and 
around,  in  the  majestic  amphitheater. 


4.     The  ascription  and  usurpation  of  divine  honors, — vs.  22. 

It  was  a  great  occasion, — a  great  audience; — and,  as  Herod 
would  have  the  people  believe,  a  great  sovereign  stood  before  them. 
He  made  an  oration  to  the  multitude.  We  may  be  sure  he  was 
rigorously  attentive  to  all  the  adjuncts  of  powerful  and  influential 
oratory.  Luke  tells  us  that  he  arrayed  himself  in  royal  apparel. 
From  other  sources  we  learn  that  his  robe  was  of  a  burnished  silver 
texture.  And  as  the  morning  sun  rose  over  the  plain  of  Sharon  on 
that  first  of  August  (for  that  was  the  date,  and  doubtless  the 
assembly  was  early  in  the  morning,  before  the  coming  on  of  the 
extreme  heat)  his  radiant  beams  were  reflected  from  the  brilliant 
silver  robe;  and  his  majesty  must  have  shone  in  an  aureole  of  well- 
nigh  ineffable  splendor.  No  doubt  the  praise-loving  monarch  had 
calculated  the  effect  of  it  all ;  and  he  would,  and  he  meant  to,  appear 
to  the  vast  concourse  of  people  as  a  being  of  more  than  mortal 
power  and  dignity.  It  is  not  unlikely,  indeed,  that  he  had  privately 
arranged  with  some  myrmidons  of  the  palace  to  start  the  cry  of 
sycophant  adulation, — "The  voice  of  a  god,  and  not  of  a  man !" 
The  words  were  as  sweet  music  to  his  ears.  He  had  reached  the 
highest  goal  of  royal  Roman  ambition, — to  be  deified  by  the  people. 
He  accepted  the  divine  honors,  and  felicitated  himself  on  being 
now  really  and  truly  a  god ! 

188 


IN   ALL   JUDEA   AND    SAMARIA  [XII 123 


5.    The  stroke  of  death, — vs.  2^. 

Then  God  smote  him!  The  judgment  of  the  Almighty  fell 
upon  Herod,  not  because  the  deification  was  thrust  upon  him,  but 
because  he  accepted  it — perhaps  courted  it,  and  gloried  in  it.  "An 
angel  of  the  Lord  smote  him  because  he  gave  not  God  the  glory." 
The  king  was  not  an  ignorant  heathen.  We  are  not,  indeed,  able 
to  say  how  far  he  was  informed  on  the  themes  of  Israel's  super- 
natural history,  and  the  wonderful  events  which  signalized  the 
origin  and  propagation  of  the  new  faith.  We  know  that  his  son 
and  successor  was  "expert  in  all  the  customs  and  questions  which 
prevailed  among  the  Jews"  (26:3),  and  was  well  advised  of  all 
things  pertaining  to  the  spread  of  Christianity,  for  "these  things 
were  not  done  in  a  corner"  (26:26).  And  it  seems  hardly  prob- 
able that  the  father  was  less  informed  than  the  son.  He  probably 
knew  more  than  a  pagan  from  Rome  of  the  true  religion,  at  least 
as  it  was  exemplified  in  Judaism,  and  had  heard  of  the  glory  of 
the  great  and  dreadful  God,  who  dwelt  above  the  heavens,  and 
whose  glory  He  would  not  share  with  another.  That  apotheosis  in 
the  Caesarean  theater  was  not  on  the  part  of  the  king  an  act  of 
ignorance.  He  knew  what  it  meant.  Nevertheless,  a  puny,  pigmy, 
mortal  man,  he  presumed  to  reach  up  and  grasp  the  scepter  of  the 
Almighty,  and  take  the  worship  and  glory  which  belonged  to  Him 
alone ! 

It  was  an  act  of  heaven-daring  impiety,  which  merited  the  sud- 
den and  overwhelming  stroke  of  Divine  vengeance.  And  God  smote 
him !  His  career  is  cut  short !  He  dies,  not  as  a  hero  on  the  field 
of  battle,  and  confronting  his  foes  in  honorable  conflict,  but  igno- 
miniously  and  ingloriously !  Not  a  god,  but  a  worm  of  the  dust, 
his  horrible  end  is  to  be  devoured  by  worms,  who  begin  their 
ghoulish,  ghastly  feast  before  his  agonizing  spirit  has  left  its 
mortal  part,  and  his  festering  corpse  has  been  put  beneath  the  sod ! 
So  "O  Lord,  let  thine  enemies  be  scattered,  and  let  them  that  hate 
Thee  flee  before  Thee!" 


Verses  22-23.  The  doom  of  the  incorrigible.  In  the  spring  Herod  is 
in  the  full  tide  of  aristocratic  power;  by  midsummer  he  is  rotting  in  a 
tyrant's  sepulchre ! 

189 


XII:  24-25]  THE   TESTIMONY   OF   THE    WITNESSES 


6.     The  growth  of  the  Church, — vss.  24-25. 

This  section  opens  with  a  view  of  the  capricious  and  haughty 
monarch  sweeping  proudly  on  to  his  throne  of  power,  brushing 
from  his  way  the  unhappy  guards,  whom  he  had  adjudged  to  death. 
It  closes  with  a  vision  of  the  Church  of  the  Nazarene  marching  on 
to  her  world-wide  conquest,  indifferent  to  the  fate  of  him  who 
had  afflicted  her,  but  who  now  rotted  in  a  dishonored  sepulchre. 
"The  word  of  the  Lord  grew  and  multiplied."  The  royal  cortege 
went  down  from  Jerusalem  to  Csesarea  to  witness  the  failure  of  all 
the  proud  words  of  the  enemies  of  Christ.  The  servants  of  the 
risen  and  glorified  Nazarene  went  down  from  Jerusalem  to  Antioch, 
having  accomplished  in  quietness  their  benign  ministry,  to  see  the 
word  of  God  having  free  course  and  being  glorified,  and  ready  to 
be  carried  to  the  ends  of  the  earth  in  fulfillment  of  the  "Great  Com- 
mission." Through  all  vicissitudes  and  experiences, — the  fall  of 
the  faithful,  and  the  opposition  of  its  enemies, — the  Cause  of  the 
Lord  goes  marching  on ! 

190 


DIVISION    III. 
WITNESSES  "UNTO  THE  UTTERMOST  PART  OF  THE 

EARTH." 
XIII  :i— XXVIII  :3i. 


DIVISION    III. 

WITNESSES  "UNTO  THE  UTTERMOST  PART  OF  THE 

EARTH,"— XIII  :i— XXVIII 13 1. 

PART    I.— THE    MISSIONARY    JOURNEYS— XIII  :i— XXI  :i6. 


Section   i. — The  Testimony  of   Paul  and   Barnabas; — The  First  Mis- 
sionary Journey, — 13  :i 14 :28. 

Sub-section  i. — The  Missionary  Commission, — vss.  1-3. 

1  Now  there  were  at  Antioch,  in  the  Church  that  was  there,  prophets 
and  teachers,  Barnabas,  and  Symeon  that  was  called  Niger,  and  Lucius  of 
Cyrene,  and  Manaen  the  foster-brother  of  Herod  the  tetrarch,  and  Saul. 

2  And,  as  they  ministered  to  the  Lord,  and  fasted,  the  Holy  Spirit  said. 
Separate  me  Barnabas  and  Saul  for  the  work  whereunto  I  have  called  them. 
3  Then  when  they  had  fasted  and  prayed  and  laid  their  hands  on  them,  they 
sent  them  away. 


The   city, — Antioch.     2.   The   men, — "Prophets   and   teachers."     3.   Their 
ministry.     4.  Their  summons  and  consecration  to  a  new  work. 


I.     The  city, — Antioch, — vs.  i. 

The  city  of  Antioch  was  a  fitting  place  from  which  to  begin 
the  missionary  propaganda.  In  apostolic  times  it  was  one  of  the 
three  great  capitals  of  the  Roman  Empire, — Rome  and  Alexandria 
being  the  only  other  cities  that  surpassed  it  in  population  and  riches. 
It  had  been  founded  more  than  three  hundred  years  before  by 
Seleucus  Nicator  on  the  banks  of  the  Orontes,  not  far  from  the 
northeast  corner  of  the  Mediterranean  and  just  south  of  the  Gulf 
of  Issus.  It  was  also  on  the  great  caravan  route  from  the  Orient 
to  the  Occident.  By  land  and  sea,  therefore,  the  riches  of  the 
world  poured   through   the  gates  of  the  Syrian  capital.     With  a 

193 


XIII:  I]      THE   TESTIMONY   OF    THE   WITNESSES 

cosmopolitan  resident  population  of  half  a  million,  its  streets  were 
crowded  with  an  immense  multitude  of  visitors  and  temporary 
sojourners  of  all  nations,  races  and  occupations.  As  Renan,  in 
Les  Apotres,  vividly  characterizes  the  varied  throngs,  "It  was  an 
unheard-of  collection  of  jugglers,  charlatans,  pantomimists,  magi- 
cians, thaumaturgists,  sorcerers,  and  priestly  impostors;  a  city  of 
races,  of  games,  of  dances,  of  processions,  of  festivals,  of  baccha- 
nalia,  of  unchecked  luxury;  all  the  extravagances  of  the  east,  the 
most  unhealthy  superstitions,  the  fanaticism  of  orgies.  In  turns, 
servile  and  ungrateful,  worthless  and  insolent,  the  Antiochenes  were 
the  finished  model  of  those  crowds  devoted  to  Caesarism,  without 
country,  without  nationality,  without  family  honor,  without  a  name 
to  preserve.  The  great  Corso  which  traversed  the  city  was  like  a 
theater,  in  which  all  day  long  rolled  the  waves  of  a  population, 
empty,  frivolous,  fickle,  turbulent,  sometimes  witty,  absorbed  in 
songs,  parodies,  pleasantries  and  impertinences  of  every  descrip- 
tion." These  words  of  the  brilliant  Frenchman  are  quoted  by 
Farrar,  who  also  says,  "Libanius  could  affirm,  from  personal  experi- 
ence, that  he  who  sat  in  the  agora  of  Antioch  might  study  the 
customs  of  the  world."  In  such  a  city  the  great  enterprise  of 
Foreign  Missions  was  born. 


2.     The  Men, — "Prophets  and  teachers" — vs.  i. 

The  prophets  of  the  New  Testament  were,  for  the  most  part, 
evangelists  of  the  Holy  Gospel.  The  word  "prophet,"  in  New  Tes- 
tament usage,  does  not  always  signify  a  foreteller  of  future  events : 
and  there  seems  to  be  no  valid  reason  for  any  pronounced  differen- 
tiation between  the  prophet  and  the  teacher  of  this  passage,  though 
the  first  may  have  been  regarded  as  a  somewhat  higher  office  than 
the  second.  Five  of  these  preachers  and  teachers  of  the  Christian 
faith  are  mentioned  in  Luke's  narrative.  The  fact  that  they  alone 
are  mentioned  does  not  imply  that  they  alone  constituted  the  entire 
evangelizing  force  in  Antioch.  Rather  are  they  named,  we  should 
suppose,  as  the  chief  leaders  in  the  growing  company  of  Gospel 
heralds.  As  men  at  the  front  they  deserve  attention  and  study. 
The  first  and  last  in  Luke's  list,  Barnabas  and  Saul,  have  already 
come  under  our  notice.    (See  pages  68  and  loi.) 

194 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XHI :  i 

Of  the  other  three  we  know  little  more  than  their  names.  All 
five  seem  to  have  been  Jews,  at  least  so  we  infer  from  their  names. 
They  were  gathered  together  in  Antioch  from  widely  separated 
places  in  the  Empire.  Saul  from  Tarsus  in  Cilicia,  Barnabas  from 
Cyprus,  and  Lucius  from  Cyrene  in  North  Africa,  belonged  to  the 
Jews  of  the  Dispersion.  And,  while  we  know  nothing  of  the  habitat 
of  either  Symeon  or  Manaen,  we  have  reason  to  believe  that  both 
belonged  to  that  section  of  Israel  which  naturally  would  have  a 
broader  outlook  upon  the  world  than  their  more  provincial  brethren. 
Niger  was  so  called,  not,  probably,  because  he  was  a  negro,  but 
because  of  some  close  association  with  families  in  Rome,  where  the 
name  was  quite  common.  And  Manaen,  whose  name  in  Hebrew 
was  Menahem,  was  foster-brother  of  Herod  the  Tetrarch,  or,  as 
the  word  may  signify,  "nourished  at  the  same  breast."  This 
tetrarch,  as  would  seem,  was  Herod  Antipas :  and,  since  we  learn 
from  Josephus,  "this  Herod  and  his  brother  Archelaus  were  chil- 
dren of  the  same  mother, — Malthace,  a  Samaritaness, — and  after- 
wards educated  together  at  Rome,  it  is  probable  that  this  Christian 
prophet  or  teacher  had  spent  his  early  childhood  with  those  two 
princes,  who  were  now  both  banished  from  Palestine  to  the  banks 
of  the  Rhone."  Whether  high-born  or  not,  Manaen  seems  to  have 
been  brought  up  in  the  court  of  Herod  the  Great;  and,  like  Moses 
in  Egypt,  was  well  educated,  and  could  look  beyond  the  narrow 
bounds  of  Palestine,  and  take  far-reaching  views  in  the  history 
and  development  of  the  Church  of  God. 

That  five  such  men,  of  widest  origin  and  broadest  sympathies, 
should  have  come  together  just  at  this  time  is  a  suggestive  illustra- 
tion of  the  leadings  of  Divine  Providence.  The  Lord  was  preparing 
the  way  and  the  leaders  of  His  people  for  a  mighty  advance  in  the 
conquest  of  the  world. 


3.     Their  ministry, — vs.  2a. 

The  historian's  words  are  profoundly  suggestive.  He  plainly 
would  have  us  understand  that  this  "ministering  to  the  Lord"  was 
something  quite  distinct  from  the  work  of  evangelization.  By  his 
use  of  the  phrase  he  would  emphasize  the  fact  that  the  initial  step 
in  the  foreign  missionary  propaganda  began  in  prayer.     This  was 

195 


XIII:  2]     THE    TESTIMONY    OF   THE    WITNESSES 

"the  ministering  to  the  Lord"  which  now  absorbed  the  attention  of 
the  Antiochian  beUevers :  it  was  a  ministry  of  "prayer  and  fasting." 
A  Httle  study  of  this  ministry  will  not  be  unprofitable. 

(i)  It  was  united  prayer.  It  was  something  that  the  leaders  of 
this  Church,  though  brought  from  divers  cities  on  two  different 
continents,  were  bound  together  in  one  solemn  purpose  of  prayer. 
But  can  we  resist  the  conviction  that  the  leaders  here  mentioned 
had  a  large  and  earnest  following  in  the  believing  brotherhood? 
And  have  we  not  reason  to  believe  that,  as  at  Pentecost  so  here, 
the  disciples  were  all  assembled  "together  with  one  accord  in  one 
place." 

(2)  It  was  a  pre-arranged  season  of  supplication.  It  seems  to 
have  been  more  than  the  regular  and  stated  assembly  of  believers. 
For  some  special  and  definite  purpose  it  had  been  appointed  that 
the  brotherhood  should  come  together  for  a  time  of  united  prayer. 
The  preaching  of  the  word,  for  the  time  being,  was  put  in  the  back- 
ground, while  the  Church  girded  herself  for  a  mighty  struggle  be- 
fore the  Mercy-Seat. 

(3)  It  was  a  season  of  deeply  solemn  and  earnest  waiting  on 
God.  Fasting  was  not  enjoined  upon  the  New  Testament  Church; 
and  when  believers  resorted  to  it,  it  indicated  an  unusually  solemn 
occasion  and  a  profoundly  felt  necessity.  So  possessed  were  the 
souls  of  the  Antioch  Christians  with  the  depth  and  urgency  of  the 
need,  for  which  they  were  praying,  that  all  desire  for  food  and 
every  temporal  gratification  and  bodily  pleasure  lost  their  power 
over  them,  while  they  continued  from  day  to  day  to  urge  their 
suit  at  the  Throne  of  Grace.    For, 

(4)  It  is  evident  that  it  was  protracted  prayer.  Kot  during  one 
sitting  of  the  assembly  alone  did  they  continue  in  prayer.  Their 
fasting  would  certainly  cover  more  than  one  day :  and  this  prayer 
of  the  primitive  Church  was  probably  a  prolonged  and  agonizing 
waiting  on  God,  in  which  believers  would  take  pattern  after,  and 
courage  from,  the  Pentecostal  experience  of  the  earlier  day. 

This  was  the  ministry  in  Antioch  of  which  Luke  speaks.  What 
did  it  mean?  What  so  stirred  the  souls  of  the  Antioch  Christians? 
We  are  not  told.  Is  it  difficult  to  conjecture?  The  Church  was 
planted  in  the  midst  of  a  great  heathen  city.  She  had  had  a  won- 
derful career  of  triumph;  but  there  is  abundant  reason  to  believe 
that  multitudes  were  yet  unevangelized.     And,  besides  the  natives 

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UNTO  THE  UTTERMOST  PART  OF  EARTH   [XHI :  2-3 

and  residents  of  the  city,  its  streets  and  boulevards,  and  especially 
its  gigantic  Corso  and  infamous  Grove  of  Daphne,  were  thronged 
by  vast  multitudes  of  visitors, — myriads  on  myriads, — from  every 
race  and  nation  under  heaven,  lovers  of  money  and  lovers  of  pleas- 
ure in  countless  thousands.  As  believers  encountered  and  observed 
these  thronging  multitudes,  their  hearts  could  not  but  have  been 
moved  with  compassion  upon  them.  And  were  they  not  certain  to 
look  beyond  these  tired  faces,  whom  they  saw  with  bodily  eyes,  to 
the  innumerable  company  which,  in  vision,  stretched  out  from  this 
pagan  city  over  the  nations  to  the  end  of  the  world?  And  could 
they  fail  to  reason, — "Who  shall  save  these  perishing  nations? 
The  Gospel  came  to  us ;  sfcould  it  not  also  go  to  them  ?  Our 
brethren  brought  us  the  good  news ;  ought  we  not  to  carry  it  to 
the  people  beyond,  who  still  sit  in  darkness  and  in  the  region  and 
shadow  of  death?" 

And,  as  they  reasoned  and  questioned,  day  by  day  the  problem 
pressed  for  solution,  till  at  last  the  burden  became  too  heavy  for 
them,  and  of  necessity  they  must  bring  it  to  lay  before  their  Di- 
vine Lord.  "He  had  said  to  His  disciples,  Go  ye  and  make  disciples 
of  all  nations.  Did  He  mean  us?  Would  He  have  us  go?  Let 
us  ask  counsel  of  the  Lord."  It  is  all  but  absolutely  certain  that 
this  is  the  correct  explanation  of  these  days  of  fasting  and  prayer 
in  the  Church  of  Antioch.  This  was  the  end  of  "the  ministering 
to  the  Lord"  to  which  they  had  given  themselves. 


4.     Their  summons  and  consecration  to  a  new  ivork, — vss.  2b-^. 

While  they  waited  on  the  Lord,  the  Spirit's  message  came, — 
"Separate  me  Barnabas  and  Saul  for  the  work  whereunto  I  have 
called  them."  This  Divine  answer  to  their  supplications  may  not 
have  been  what  they  expected.  They  were  not  told  what  specific 
work  was  appointed  to  the  designated  witnesses.  The  Holy  Spirit 
was  doing  more  than  simply  inaugurating  the  work  of  Foreign 
Missions.  He  was  Himself  taking  the  great  enterprise  in  hand: 
and  Himself  proposed  to  lead  forth  the  Gospel  Heralds  in  their 
evangelistic  tours. 

It  was  a  trial  of  the  faith  of  these  praying  Christians  that  they 
were  at  once  summoned  to  give  up,  if  not  their  best,  certainly 

197 


XIII:  2-3]     THE   TESTIMONY   OF   THE   WITNESSES 

their  most  prominent,  men  to  an  unknown  work.  And  doubtless 
there  were  some  in  Antioch  whose  first  thought  was  to  wonder  at, 
if  not  question,  the  wisdom  of  sending  away  their  ablest  and  most 
efficient  workers,  while  there  was  so  much  work  yet  to  be  done  in 
evangelizing  the  great  city  where  they  were  assembled  together. 
Yet  in  this  the  Lord  was  working  like  Himself.  When  our  hearts 
are  truly  and  earnestly  set  on  the  evangelization  of  the  world,  we 
may  expect  the  Lord's  summons  to  surrender  our  best  beloved  to 
the  great  cause. 

It  is  to  the  honor  of  the  noble  Church  of  Antioch  that  they 
promptly  responded  to  the  call  for  their  best  in  an  unknown  enter- 
prise. Without  hesitation  or  murmur,  with  fasting  and  prayer, 
they  laid  their  hands  on  Barnabas  and  Saul,  ordaining  them  to  the 
high  and  holy  cause  of  missions  to  all  heathen  peoples ;  and  so 
"sent  them  away."  It  is  worth  while  to  think  how  much  is  com- 
prehended in  this  expression.  While  primitive  missions  were,  in  a 
measure,  self-supporting,  we  can  hardly  doubt  that  the  Church  at 
Antioch  shared  with  Barnabas  and  Saul  the  cost  of  their  outfit  and 
travel.  In  later  days  the  Christian  communities  established  by  the 
missionaries  cared  for  the  itinerating  evangelists,  because,  as  John 
says  (iii  Jno.  7),  "For  the  sake  of  the  Name  they  went  forth,  taking 
nothing  of  the  Gentiles."  But  in  the  outstart  the  heralds  of  the 
cross  had  but  two  sources  of  support, — the  gifts  of  their  brethren, 
and  the  labor  of  their  own  hands.    And  SO  "they  sent  them  away." 


Verse  2.  Prayer  and  Missions  are  ever  indissolubly  bound  together. — 
Vs.  2b.  God  wants  our  best  for  the  foreign  work.  The  unfinished  work  at 
home  is  no  excuse  for  neglecting  the  work  abroad. 


Vss.  1-3.    A  Missionary  Church. 

I.  Awake  to  her  opportunities. 

II.  Truly  concerned  for  the  heathen. 

III.  Going  to  the  only  Source  of  wisdom. 

IV.  Ready  to  give  her  best  for  the  service. 
V.  Cooperating  with  the  Holy  Spirit. 

VI.     Following  providential  leadings. 

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UNTO  THE  UTTERMOST  PART  OF  EARTH   [XHI :  4 


Vs.  2.    Planning  a  Campaign. 

I.    Getting  ourselves  right  should  be  the  first  burden  of  all  earnest  workers. 
II.     Our  minds  must  take  in  the  special  needs  of  those  outside  and  around 
us. 

III.  The  Holy  Spirit  must  have  an  important  place  in  our  enlarging  schemes. 

IV.  Unexpected  sacrifices  will  be  required  of  us  as  we  seek  the  enlargement 

of  the  Kingdom. 


Sub-section  2. — In  Cyprus, — vss.  4-12. 

4  So  they,  being  sent  forth  by  the  Holy  Spirit,  went  down  to  Seleucia; 
and  from  thence  they  sailed  to  Cyprus. 

5  And  when  they  were  at  Salamis  they  proclaimed  the  word  of  God 
in  the  synagogues  of  the  Jews ;  and  they  had  also  John  as  their  attendant. 

6  And  when  they  had  gone  through  the  whole  island  unto  Paphos,  they 
found  a  certain  sorcerer,  a  false  prophet,  a  Jew,  whose  name  was  Bar-Jesus ; 
7  who  was  with  the  proconsul,  Sergius  Paulus,  a  man  of  understanding. 
The  same  called  unto  him  Barnabas  and  Saul,  and  sought  to  hear  the  word 
of  God.  8  But  Elymas,  the  sorcerer  (for  so  is  his  name  by  interpretation), 
withstood  them,  seeking  to  turn  aside  the  proconsul  from  the  faith,  g  But 
Saul,  who  is  also  called  Paul,  filled  with  the  Holy  Spirit,  fastened  his  eyes 
on  him,  lo  and  said,  O  full  of  all  guile  and  all  villainy,  thou  son  of  the  devil, 

,  thou  enemy  of  all  righteousness,  wilt  thou  not  cease  to  pervert  the  right 
ways  of  the  Lord?  ii  And  now,  behold,  the  hand  of  the  Lord  is  upon  thee, 
and  thou  shalt  be  blind,  not  seeing  the  sun  for  a  season.  And  immediately 
there  fell  on  him  a  mist  and  a  darkness;  and  he  went  about  seeking  some 
to  lead  him  by  the  hand.  12  Then  the  proconsul,  when  he  saw  what  was 
done,  believed,  being  astonished  at  the  doctrine  of  the  Lord. 


r.  Going  to  Cyprus, — vs.  4.  2.  Incidents  in  Cyprus, — vss.  5-12; — (i)  Preach- 
ing in  Salamis, — vs.  5; — (2)  Preaching  at  Paphos, — vs.  7; — (3)  The 
proconsul  and  Saul's  new  name, — vss.  8-g; — (4)  Elymas,  the  sorcerer, — 
vss.  g-i2. 


I.     Going  to  Cyprus, — vs.  4. 

The  thoughtful  student  of  Luke's  narrative  can  hardly  resist 
the  inquiry,  Why  did  these  first  Foreign  Missionaries  go  to  Cyprus  ? 
The  historian  says,  indeed,  that  they  were  sent  forth  not  only  by 
the  Church,  but  also  by  the  Holy  Spirit.     But  it  may  admit  of 

199 


XIII:  4]     THE   TESTIMONY   OF   THE   WITNESSES 

question  whether  under  the  circumstances  this  means  anything 
more  than  that  they  were  divinely  guided  in  the  exercise  of  their 
own  best  judgment  as  to  how  and  where  they  should  begin  the 
fulfilment  of  their  missionary  commission.  Paul  and  his  com- 
panions, at  a  later  date,  were  sent  from  Asia  over  into  Europe 
through  the  vision  of  the  man  of  Macedonia ;  but  the  history  gives 
us  no  other  instance,  except  those  of  that  second  missionary  journey, 
of  the  manifest  intervention  of  the  Divine  Hand  guiding  the  itiner- 
ating evangelists  to  their  fields  of  labor.  They  were  left,  for  the 
most  part,  to  providential  circumstances  and  leadings  in  their 
going  hither  and  thither.  If  it  was  so  in  this  instance,  why  did 
Barnabas  and  Saul  choose  to  go  to  the  Island  of  Cyprus  ? 

And  the  question  merges  into  another  and  larger  inquiry, — Why 
went  these  heralds  of  the  great  Evangel  to  the  west  rather  than 
to  the  east?  And  while  we  wonder  and  ponder  the  question  we 
cannot  answer,  more  clearly  in  vision  we  see  the  Divine  and  Gracious 
Head  of  His  Church  not  merely  "Standing  now  within  the  shadow, 
keeping  watch  above  His  own,"  but  actively  directing  the  evange- 
lizing forces,  as  they  march  to  the  redemption  of  the  world  by 
way  of  the  Occident  rather  than  the  Orient.  We  sometimes  wonder 
what  would  have  been  the  result  if  the  mightiest  forces  of  the  mis- 
sionary propaganda  had  gone  first  eastward  to  India,  China  and 
Japan,  reaching  our  own  country  by  way  of  the  Pacific,  while  we 
were  made  light-bearers  to  the  European  world.  But  we  feel  sure 
a  Divine  Hand  guided  the  saving  movement  in  a  better  way.  The 
world  is  thus  ever  "rolling  into  the  light,"  and  while  the  poet  sings, 

"Westward  the  course  of  empire  takes  its  way," 

we  are  certain  that  the  throne  follows  the  cross,  and  the  stablest 
earthly  empires  grow  in  the  light  of  the  Holy  Evangel. 

Recurring  to  the  more  specific  question.  Why  went  the  apostles 
to  Cyprus,  and  recalling  our  conviction  that  their  movements  were 
not  in  this  instance  determined  by  any  voice  directly  from  the 
skies,  a  number  of  considerations  throw  light  on  the  question. 
They  might  have  reached  the  ultimate  destination  of  this  first  mis- 
sionary journey  in  a  much  shorter  way  by  crossing  the  Taurian 
Mountains  on  the  caravan  road  from  Antioch  to  the  yEgean  Sea. 
Saul  had  visited  this  region  of  "Syria  and  Cilicia"  before,  and  he 
did  so  again  in  his  second  missionary  journey.     Why  not  go  this 

200 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XHI :  4 

way  now?  It  is  a  plausible  conjecture  that,  just  at  this  time,  as 
often  before  and  perhaps  later,  the  great  highway  had  been  ren- 
dered unsafe  by  numerous  bands  of  highway  robbers,  who,  while 
they  would  not  dare  to  attack  a  large  caravan,  would  make  short 
work  with  a  small  and  unarmed  company;  and  a  caravan  may  not 
have  been  just  then  available. 

The  sea  was  safer.  And  especially  so  was  it  at  this  time,  for 
Pompey  had  recently  cleared  the  entire  Mediterranean  of  the  pirates 
and  corsairs  who  had  long  preyed  upon  the  commerce  of  those 
historic  waters.  It  was  natural,  therefore,  for  the  missionaries  to 
follow  the  ordinary  and  safe  lines  of  commercial  travel.  And  so 
they  "went  down  to  Seleucia,  and  from  thence  they  sailed  to 
Cyprus." 

It  is  another  consideration  that  Cyprus  was  the  home  of  Barna- 
bas:  and  he  seems  to  have  been  a  man  of  some  wealth  and  promi- 
nence, though  we  are  left  in  doubt  whether  his  property  was  in 
Cyprus  or  Jerusalem.  We  cannot  say,  indeed,  that  the  fact  that 
the  island  was  the  home  of  Barnabas  was  a  determining  factor  in 
their  thus  going  forth,  because  the  same  consideration  might  have 
led  the  missionaries  to  Tarsus,  which  was  Saul's  native  city.  But 
there  were  many  Jews  in  Cyprus;  and  this  may  have  been  the 
chief  reason  why  they  made  their  way  thither  first  of  all,  for,  while 
they  were  ordained  to  the  work  of  Foreign  Missions,  they  were  ever 
mindful  to  carry  the  good  news  first  to  the  Jews,  and  then  to  the 
Gentiles. 


Verse  2.  How  the  Church  best  sends  forth  her  laborers. — Vs.  4.  The 
sending  forth  by  a  praying  Church  in  obedience  to  a  Divine  command  is  a 
sending  forth  by  the  Holy  Spirit. — Vs.  4b.  The  Master  expects  us  to  use 
our  common  sense,  and  follow  providential  leadings,  in  choosing  our  fields 
of  labor. 


2.     Incidents  in  Cyprus, — vss.  5-12. 

A  sail  of  one  hundred  miles  to  the  southwest  brought  the 
apostles  to  the  scenes  of  their  first  evangelistic  labors.  These 
began  with, 

(i)    The  preaching  in  Salamis.     This  city,  one  of  large  size, 

201 


XIII:  5-12]     THE   TESTIMONY    OF   THE    WITNESSES 

lying  on  the  southeast  coast  of  the  island,  was,  in  apostolic  times, 
the  capital  city  of  Cyprus,  and  a  commercial  emporium  of  no  little 
importance.  It  was  also  the  home  of  a  large  number  of  Jews. 
They  had  here  a  number  of  synagogues.  It  is  not  unlikely  that 
this  was  the  native-place  of  Barnabas,  and  possibly  of  John  Mark, 
now  an  attendant  on  Barnabas  and  Saul.  We  wonder,  too,  if  it 
may  not  have  been  the  home  of  Mnason,  an  early  and  wealthy 
disciple,  who  had  a  house  also  in  Jerusalem,  and  with  whom  Paul 
and  his  companions  were  to  lodge,  during  his  final  visit  to  the 
Holy  City.  The  Gospel  had  won  some  of  its  earliest  triumphs  in 
Cyprus,  perhaps  in  Salamis ;  and  we  cannot  forget  that  men  of 
Cyprus,  as  well  as  of  Cyrene,  were  the  first  to  preach  the  Gospel 
in  Antioch.  They  had  freely  given ;  it  was  but  fair  that  they  should 
freely  receive :  and  so  the  first  ordained  Foreign  Missionaries 
preached  the  word  of  God  first  of  all  in  the  synagogues  of  Salamis 
to  their  own  kindred  of  the  Jewish  race,  and  possibly  to  their 
nearer  kinsfolk  and  relatives. 

How  long  they  remained  in  Salamis,  and  what  success  attended 
their  ministry,  we  are  not  told.  It  seems  probable  that  their  stay 
was  short.  The  seed  of  the  Gospel  had  been  already  planted  in 
Salamis ;  and,  as  these  evangelists  did  not  wish  to  build  on  other 
men's  foundations  (for  so  the  apostle  had  determined),  they  prob- 
ably hurried  on  over  the  one  hundred  miles  through  the  whole 
island.  Taking  advantage  of  the  excellent  military  road,  which, 
as  was  her  custom  all  over  the  Empire,  Rome  had  built,  connecting 
the  two  principal  seaports  of  the  island,  they  soon  came  down  to 
Paphos,  lying  on  the  southwest  coast. 

(2)  The  preaching  at  Paphos.  In  this  proconsular  city  of 
Cyprus  the  witnesses  for  the  Nazarene  confronted  entirely  differ- 
ent problems  from  those  they  had  met  at  Salamis.  Their  message 
there  was  chiefly  to  the  Jews;  here  they  were  in  a  heathen  city. 
And  their  work  here  was  eminently  the  work  of  foreign  missions. 
Paphos  was  the  center  and  home  of  the  licentious  worship  of  Venus 
Anadyomene,  or  Aphrodite, — the  goddess  fabled  to  have  been  born 
of  the  sea.  "One  of  the  Homeridse  sings  that  the  moist-blowing 
west  wind  wafted  her  in  soft  foam  along  the  waves  of  the  sea,  and 
that  the  gold-filleted  Seasons  received  her  on  the  shores  of  Cyprus, 
clothed  her  in  immortal  garments,  placed  a  golden  wreath  on  her 
head,  ringjs  of  orichalcum  and  gold  in  her  pierced  ears,  and  golden 

202 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XHI :  5-12 

chains  about  her  neck;  and  then  led  her  to  the  assembly  of  the 
immortals,  every  one  of  whom  admired,  saluted,  and  loved  her; 
and  each  god  desired  her  for  his  spouse." — (Anthon.) 

The  new  Paphos,  which  Barnabas  and  Saul  visited,  was  about 
ten  miles  from  the  old  town  and  original  home  of  these  idolatrous 
rites;  but  even  in  their  day  the  road  between  the  two  places  was 
often  filled  with  gay  and  profligate  processions ;  and  strangers  from 
distant  places  visited  and  worshipped  at  this  lascivious  shrine.  How 
much  Barnabas  and  Saul  came  in  contact  with  this  vile  heathenism 
Luke  does  not  say.  His  narrative  dwells  upon  another  episode  in 
the  experiences  of  the  travelers. 

(3)  The  proconsul,  and  Saul's  new  name.  Sergius  Paulus  was 
a  Roman  officer  apparently  of  a  superior  class,  not  only  in  official 
station  but  also  in  character.  Luke  says  he  was  "a  man  of  under- 
standing." Just  what  this  means  is  not  clear.  It  seems  to  imply 
that,  though  he  was  surrounded  by  the  devotees  of  an  impure  wor- 
ship, his  mind  was  set  on  higher  things.  The  problems  of  life  and 
destiny  in  all  probability  engaged  his  attention  first  of  all.  And 
this  explains  the  presence  in  his  proconsular  court  of  the  sorcerer 
Bar-Jesus,  or,  as  he  probably  styled  himself,  "Elymas  the  Magian." 
Having  no  knowledge  of  the  true  God,  and  in  total  blindness  as  to 
the  way  of  life,  and  without  hope  or  belief  in  a  future  state,  like 
many  wise  men  of  his  generation,  Sergius  Paulus  turned  even  to 
magicians  and  soothsayers  for  light  and  comfort  as  he  looked  upon 
the  sorrows  of  life  and  the  gloom  of  the  grave. 

He  was  groping  for  the  light ;  and,  when  he  heard  of  the  mission- 
aries, and  some  rumor  of  the  tidings  they  brought,  he  sent  for  them, 
if  perchance  he  might  hear  something  which  should  satisfy  the 
cravings  of  his  higher  nature.  He  "sought  to  hear  the  word  of 
God."  He  heard, — accepted  the  truth, — believed, — and  was  saved 
by  the  Messiah-Saviour,  whom  Barnabas  and  Saul  proclaimed. 

It  was  a  great  triumph  for  the  missionaries  of  the  Cross.  And 
Saul,  who  seemed  to  be  chiefly  instrumental  in  the  attainment  of 
this  victory  in  the  conversion  of  Sergius  Paulus,  was  henceforth 
called  Paul,  as  would  seem,  in  commemoration  of  this  remarkable 
event.  There  are,  indeed,  other  explanations  of  this  new  name 
of  the  apostle  to  the  Gentiles ;  but  none  seems  to  be  as  satisfying 
as  this  one.  It  must  be  remembered  that  here  in  Paphos,  for  the 
first  time,  the  apostles  are  permitted  to  preach  the  glad  tidings  to  a 

203 


XIII:  9-12]  THE    TESTIMONY    OF    THE    WITNESSES 

heathen  man  of  high  character,  prominent  in  official  station,  and 
an  honored  officer  of  the  Roman  army, — that  Saul  was  here,  as 
later  at  Lystra,  the  "chief  speaker," — and  that  so  cogent  was  his 
reasoning  and  persuasive  his  presentation  of  the  claims  of  Jesus 
of  Nazareth,  that  the  governor  of  a  Roman  province  was  led  to 
accept  the  Divine  Saviour  whom  Paul  preached.  It  was  eminently 
fitting  that  the  apostle  should  commemorate  such  a  victory,  pledge 
of  mightier  ones  to  come,  by  assuming  a  new  name.  What  more 
appropriate  name  than  that  of  the  Roman  Proconsul?  Paulus 
means  little;  and  by  assuming  it  the  apostle  would  remind  himself 
perpetually  of  his  personal  insignificance,  while  the  event  com- 
memorated would  ever  encourage  him  to  believe  that,  in  the  vast 
and  difficult  work  of  evangelizing  the  Empire,  his  gracious  Master 
could  and  would  make  powerful  and  efficient  use  of  the  feeblest 
instrumentalities.  So  Paul  is  to  be  his  name  henceforward.  And, 
from  this  time  forth,  he  steps  to  the  front  as  the  leader  of  the 
missionary  deputation.  Heretofore  it  had  been  "Barnabas  and 
Saul,"  hence-onward  it  shall  be  "Paul  and  Barnabas." 


4.    Elymas,  the  Sorcerer, — vss.  ^-12. 

The  victory  at  Paphos  was  not  won  without  a  battle.  Bar- 
Jesus,  the  sorcerer,  withstood  the  missionaries,  and  "sought  to 
turn  aside  the  proconsul  from  the  faith."  He  saw  at  once  that  all 
his  lying  pretensions,  and  divinations,  and  sham  insight  of  the 
future  would  go  down  in  ignominious  wreck  before  the  forces  of 
truth.  And  so  he  set  himself  in  opposition  to  the  evangelists,  and 
sought  to  destroy  their  benign  work  in  its  very  incipiency.  He  did 
not,  like  Simon  Magus,  at  first  hypocritically  accept  the  new  teach- 
ing; but  from  the  very  beginning  he  assumed  an  attitude  of 
uncompromising  hostility. 

But  he  soon  found  himself  fighting  not  alone  against  the  humble 
missionaries  from  Antioch,  but  the  mighty  God  of  their  fathers, 
and  His  risen  and  exalted  Son  Jesus  Christ.  Elymas  the  Magian, 
like  Simon  the  Magian,  may  not  have  known  anything  of  Christ; 
but  the  one,  as  truly  as  the  other,  knew  that  he  was  a  fraud,  and 
that  he  was  trading  on  the  superstitions  of  the  people,  and  even 

204 


UNTO  THE  UTTERMOST  PART  OF  EARTH   'XHl :  9-12 

making  havoc  of  the  most  earnest  upreachings  of  benighted  souls. 
And  both  deserved  the  severity  with  which  they  were  handled  by 
the  servants  of  God.  The  words  of  the  apostle  to  the  sorcerer  of 
Paphos  were  terrific, — the  withering  and  scorching  denunciation  of 
a  righteous  indignation :  and  the  judgment  of  God  was  condign  and 
instantaneous,  though  tempered  with  mercy  in  that  his  punishment 
was  but  for  a  season.  Most  powerfully  does  Raphael's  cartoon 
portray  the  proud  adversary,  so  suddenly  and  terribly  stricken,  in 
his  blindness  groping  through  the  mist  and  darkness,  as  he  "went 
about  seeking  some  to  lead  him  by  the  hand." 

"Then  the  proconsul,  when  he  saw  what  was  done,  believed," — 
his  faith  confirmed  by  this  miraculous  attestation  of  the  mission  of 
the  Gospel  messengers, — and,  more  than  ever,  was  "astonished  at 
the  teaching  of  the  Lord." 


Verse  5.  Our  kindred  have  a  special  claim  on  us  for  the  Gospel.  "Go 
home  to  thy  friends,  etc.,"  the  Lord  said  to  one  whom  He  had  healed. — 
Vs.  5b.  God's  ancient  people  Vv^ere  to  have  the  first  offer  of  the  Gospel. — 
Vs.  7.  Sergius  Paulus  was  "a  man  of  understanding."  Blessed  they  who 
look  beneath  the  lies  and  shams  of  a  deceitful  world. — Vs.  8.  Renegades  and 
apostates  are  the  worst  enemies  of  the  Gospel.  The  sin  of  turning  inquirers 
from  the  faith.  Jeroboam  is  pilloried  by  the  Divine  Spirit  in  eternal  infamy, 
because  he  not  only  sinned,  but  also  "made  Israel  to  sin." — Vs.  9.  Com- 
memorating victories  by  change  of  name, — Jacob-Israel, — Saul-Paul.  It  was 
Paulus,  not  Magnus,  that  caught  the  apostle's  notice. — Vs.  10.  Righteous 
wrath  and  terrific  words  are  sometimes  justly  used  in  dealing  with  high- 
handed evil-doers. — Vs.  12.  A  miracle  may  be  fitted  to  arrest  attention;  but 
a  true  convert  is  more  likely  to  be  amazed  by  the  doctrines  of  the  Gospel. 
He  will  be  glad  to  sing  the  wonders  of  redeeming  love ! 

Vss.  6-12.    The  Conversion  of  Sergius. 

I.     The  history,  character  and  position  of  the  man. 
II.     His  deeper  longings. 
III.    The  work  of  the  Word  with  him.^ — (Gerberding,  Rev.  G.  H.) 


Sub-section  3. — At  Antioch  in  Pisidia, — vss.  13-52. 

13  Now  Paul  and  his  company  set  sail  from  Paphos,  and  came  to  Perga 
in  Pamphylia :  and  John  departed  from  them  and  returned  to  Jerusalem. 
14  But  they,  passing  through  from  Perga,  came  to  Antioch  of  Pisidia;  and 

205 


XIII:  13-52]    THE   TESTIMONY   OF   THE    WITNESSES 

they  went  into  the  synagogue  on  the  sabbath-day,  and  sat  down.  15  And, 
after  the  reading  of  the  law  and  the  prophets,  the  rulers  of  the  synagogue 
sent  unto  them,  saying,  Brethren,  if  ye  have  any  word  of  exhortation  for 
the  people,  say  on. 

The   History. 

16  And  Paul  stood  up,  and,  beckoning  with  the  hand,  said,  Men  of  Israel, 
and  ye  that  fear  God,  hearken:  17  The  God  of  this  people  Israel  chose  our 
fathers,  and  exalted  the  people  when  they  sojourned  in  the  land  of  Egypt, 
and  with  a  high  arm  led  He  them  forth  out  of  it.  18  And  for  about  the 
time  of  forty  years  as  a  nursing  father  bare  He  them  in  the  wilderness. 
19  And  when  He  had  destroyed  seven  nations  in  the  land  of  Canaan,  He 
gave  them  their  land  for  an  inheritance,  for  about  four  hundred  and  fifty 
years:  20  and  after  these  things  He  gave  them  judges  until  Samuel  the 
prophet.  21  And  afterward  they  asked  for  a  king :  and  God  gave  unto  them 
Saul,  the  son  of  Kish,  a  man  of  the  tribe  of  Benjamin,  for  the  space  of 
forty  years.  22  And  when  He  had  removed  him,  He  raised  up  David  to  be 
their  king;  to  whom  also  He  bare  witness  and  said,  I  have  found  David,  the 
son  of  Jesse,  a  man  after  my  heart,  who  shall  do  all  my  will. 

The  Argument. 

23  Of  this  man's  seed  hath  God  according  to  promise  brought  unto 
Israel  a  Saviour,  Jesus ;  24  when  John  had  first  preached  before  His  coming 
the  baptism  of  repentance  to  all  the  people  of  Israel.  25  And,  as  John  was 
fulfilling  his  course,  he  said,  What  suppose  ye  that  I  am?  I  am  not  He. 
But  behold,  there  cometh  one  after  me  the  shoes  of  whose  feet  I  am  not 
worthy  to  unloose.  26  Brethren,  children  of  the  stock  of  Abraham,  and 
those  among  you  that  fear  God,  to  us  is  the  word  of  this  salvation  sent 
forth.  27  For  they  that  dwell  in  Jerusalem,  and  their  rulers,  because  they 
knew  Him  not,  nor  the  voices  of  the  prophets  which  are  read  every  Sabbath, 
fulfilled  them  by  condemning  Him.  28  And,  though  they  found  no  cause  of 
death  in  Him,  yet  asked  they  Pilate  that  He  should  be  slain.  29  And  when 
they  had  fulfilled  all  things  that  were  written  of  Him,  they  took  Him  down 
from  the  tree,  and  laid  Him  in  a  tomb.  30  But  God  raised  Him  from  the 
dead :  31  and  He  was  seen  for  many  days  of  them  that  came  up  with  Him 
from  Galilee  to  Jerusalem,  who  are  now  His  witnesses  t,o  the  people.  32  And 
we  bring  you  good  tidings  of  the  promise  made  unto  the  fathers,  ^2  that  God 
hath  fulfilled  the  same  unto  our  children,  in  that  He  raised  up  Jesus;  as  also 
it  is  written  in  the  second  psalm,  Thou  art  my  Son,  this  day  have  I  begotten 
Thee.  34  And,  as  concerning  that  He  raised  Him  up  from  the  dead,  now  no 
more  to  return  to  corruption,  He  hath  spoken  on  this  wise,  I  will  give  you 
the  holy  and  sure  blessings  of  David.  35  Because  He  hath  said  also  in  an- 
other psalm,  Thou  wilt  not  give  Thy  Holy  One  to  see  corruption.  36  For 
David,  after  he  had  in  his  own  generation  served  the  counsel  of  God,  fell 
asleep,  and  was  laid  unto  his  fathers,  and  saw  corruption :  ;i7  but  He  whom 
God  raised  up  saw  no  corruption.  38  Be  it  known  unto  you,  therefore, 
brethren,  that  through  this  man  is  proclaimed  unto  you  remission  of  sins : 

206 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XHI :  13-14 

39  and  by  Him  every  one  that  believeth  is  justified  from  all  things,  from 
which  ye  could  not  be  justified  by  the  law  of  Moses.  40  Beware,  therefore, 
lest  that  come  upon  you  which  is  spoken  in  the  prophets :  41  Behold,  ye 
despisers,  and  wonder,  and  perish ;  for  I  work  a  work  in  your  days,  a  work 
which  ye  shall  in  no  wise  believe  if  one  declare  it  unto  you. 

The  Result. 

42  And,  as  they  went  out,  they  besought  that  these  words  might  be 
spoken  to  them  the  next  Sabbath.  43  Now,  when  the  synagogue  broke  up, 
many  of  the  Jews  and  of  the  devout  proselytes  followed  Paul  and  Barnabas, 
who,  speaking  to  them,  urged  them  to  continue  in  the  grace  of  God.  44  And 
the  next  Sabbath  almost  the  whole  city  was  gathered  together  to  hear  the 
word  of  God.  45  But,  when  the  Jews  saw  the  multitudes,  they  were  filled 
with  jealousy,  and  contradicted  the  things  which  were  spoken  by  Paul,  and 
blasphemed.  46  And  Paul  and  Barnabas  spake  out  boldly,  and  said.  It  was 
necessary  that  the  word  of  God  should  first  be  spoken  to  you.  Seeing  ye 
thrust  it  from  you,  and  judge  yourselves  unworthy  of  eternal  life,  lo,  we  turn 
to  the  Gentiles.  47  For  so  hath  the  Lord  commanded  us,  saying,  I  have  set 
Thee  for  a  light  to  the  Gentiles,  and  that  Thou  shouldst  be  for  salvation 
unto  the  uttermost  part  of  the  earth.  48  And,  as  the  Gentiles  heard  this,  they 
were  glad,  and  glorified  the  word  of  God :  and  as  many  as  were  ordained  to 
eternal  life  believed.  49  And  the  word  of  the  Lord  was  spread  abroad 
throughout  all  the  region.  50  But  the  Jews  urged  on  the  devout  women  of 
honorable  estate,  and  the  chief  men  of  the  city,  and  stirred  up  a  persecution 
against  Paul  and  Barnabas,  and  cast  them  out  of  their  borders.  51  But  they 
shook  off  the  dust  of  their  feet  against  them,  and  came  unto  Iconium.  52  And 
the  disciples  were  filled  with  joy,  and  with  the  Holy  Spirit. 


I.  The  journey  to  Pisidian  Antioch, — vss.  13-14.  2.  Paul's  sermon  in  the 
synagogue, — vss.  16-41; — (i)  The  History, — 16-22; — (2)  The  Argument, 
— 23-41.    3.  The  effect  of  the  sermon, — vss.  42-52. 


I.     The  journey  to  Pisidian  Antioch, — vss.  13-14. 

From  the  island  of  Cyprus  the  missionaries  returned  to  conti- 
nental shore.  To  the  question  w^hy  they  went  from  Paphos  to 
Perga,  the  obvious  answer  is,  They  were  following  the  usual  lines 
of  commercial  travel.  The  trade  of  the  Mediterranean  was  largely 
a  coastwise  commerce:  but  no  interchange  of  commodities  could 
leave  out  the  important  island  of  Cyprus;  and  so  sailing  vessels 

207 


XIII:i6-4i]     THE   TESTIMONY    OF   THE   WITNESSES 

were  frequently  passing  from  shore  to  island,  and  from  island  to 
shore.  By  one  of  these  the  apostles  came  to  PamphyHa.  Why 
Paul  and  Barnabas  hastened  away  from  this  maritime  province, 
and  from  the  seacoast  cities  of  Perga,  Attalia  and  others,  seems 
at  first  thought  inexplicable.  It  is  happily  conjectured  that  the 
missionaries  reached  Pamphylia  in  the  late  spring  or  early  summer. 
This  is  highly  probable  if  they  began  their  missionary  journey 
with  the  opening  of  navigation  after  the  winter  was  over  and  gone. 
And,  if  so,  they  would  find  the  people,  following  a  custom  still  in 
vogue  along  this  semi-tropical  coast,  leaving  their  hot  and  uncom- 
fortable homes  for  a  summer  sojourn  among  the  mountains  and 
elevated  regions  between  Pisidia  and  Phrygia.  So,  accompanying 
the  people,  and  evangelizing  as  they  went,  the  heralds  of  the  King 
would  come  out  at  last  upon  the  elevated  tablelands  of  Pisidia,  and 
soon  find  their  way  to  Antioch. 

This  Antioch  was  the  central  city  of  this  part  of  Asia  Minor. 
More  military  roads  diverged  from  this  center  to  all  points  of  the 
compass  than  from  any  other  city  of  the  Orient.  It  was  also  on 
the  great  central  route  from  east  to  west  along  which  passed  the 
numerous  and  richly  laden  caravans  of  commerce.  If  here,  as  in 
Corinth  at  a  later  day,  Paul  was  obliged  to  support  himself  by  the 
labor  of  his  own  hands,  he  could  not  have  chosen  any  better  place 
for  working  at  his  trade.  Tent-making  would  be  in  demand;  and 
Paul  and  Barnabas  could  here  support  themselves  through  the 
week,  and  on  the  sabbath  day  preach  the  Gospel.  So  they  came  to 
Antioch,  and  in  due  time  found  their  way  to  the  House  of  God. 


Verse  13.  On  John's  return  to  Jerusalem  see  The  Contention,  15:36-40, 
page  243.  The  evangelization  of  the  world  must  go  forward,  even  if  some, 
from  whatever  motive,  turn  back. — Vs.  14.  Opportunities  for  service  will 
come  to  those  who  put  themselves  in  the  way  of  them. — Vs.  14.  Strangers 
in  the  city  will  find  friends  in  the  House  of  God. 


2.     Paul's  sermon  in  the  synagogue, — vss.  16-41. 

Luke's  brief  narrative  paints  for  us  a  very  charming  picture  of 
this  scene.  On  some  Saturday, — a  memorable  summer  day, — two 
strangers  are  found  seated  in  the  synagogue  of  the  Dispersion  in 

208 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XHI :  16-41 

this  provincial  capital.  There  was  something  about  the  men  that 
arrested  attention.  The  great-minded,  and  perhaps  great-bodied, 
Barnabas,  and  Paulus  the  little,  would  be  men  of  mark  in  any- 
assembly.  Perhaps  they  were  known  to  be  men  employed  in  some 
tent-making  factory,  who  had  knocked  off  work  on  the  seventh 
day  that  they  might  worship  the  God  of  their  fathers  in  the  syna- 
gogue of  their  unknown  brethren.  And  now  they  are  seated 
among  them,  men  of  dignified  mien,  grave  and  reverent  in  demeanor, 
listening  to  the  reading  of  the  law  and  the  prophets.  Such  men 
must  have  a  message  worth  hearing,  is  the  thought  of  the  rulers, 
let  us  attend  to  them.  And  with  this  hope  in  mind  the  officers  of 
the  congregation  invited  them  to  speak. 

Then  Paul  stood  up,  and,  beckoning  with  the  hand  to  bespeak 
their  silent  attention^  addressed  his  racial  kindred  in  terms  of 
exquisite  courtesy  and  profound  respect, — "Men  of  Israel,  and  ye 
that  fear  God,  hearken." 

An  analysis  of  the  sermon  that  follows, — the  first  one  of  Paul's 
of  which  the  historian  gives  us  anything  like  a  full  summary, — 
discloses  the  fact  that  in  the  main  it  consists  of  a  historical  intro- 
duction and  an  expository  argument. 

(i)  The  History.  This  part  of  the  address,  embracing  but  six 
verses  (17-22),  is  quite  brief:  and  in  it  Paul  is  thought  to  have 
taken  pattern  after  Stephen's  great  apology  before  the  Sanhedrin, 
which  probably  Paul  heard  as  a  young  member  of  that  Supreme 
Court  of  his  people.  A  close  examination,  however,  will  show  that 
Paul  was  no  mere  copyist  of  the  proto-martyr,  and  that  there  is 
really  little  that  is  common  to  these  first  parts  of  the  two  great 
sermons.  In  two  points  alone  the  one  resembles  the  other: — both 
rehearse  a  supernatural  history;  and  both  speakers  have  the  same 
object  in  view, — Stephen  to  conciliate  his  judges,  if  that  were  pos- 
sible, and  Paul  to  win  the  favorable  attention  of  his  brethren  to  his 
testimony  for  Jesus  of  Nazareth.  Stephen  begins  with  the  call  of 
Abraham,  and  Paul  with  the  Exodus  from  Egypt.  The  proto- 
martyr's  rehearsal  reaches  across  the  centuries  to  Solomon:  Paul's 
briefer  story  stops  with  David,  the  shepherd-king,  and  man  "after 
God's  own  heart,"  whose  promised  seed  was  the  Saviour-Jesus, 
the  Nazarene. 

The  story  was  one  which  the  Jews  of  the  Dispersion  would  hear 
with  as  earnest  and  profound  attention  as  the  prejudiced  Court  in 

209 


XIII:i6-4i]    THE   TESTIMONY   OF   THE    WITNESSES 

Jerusalem.  And  now,  while  they  are  marveling  at  the  wonderful 
history,  and  admiring  the  stranger's  charming  rehearsal,  the  apostle 
with  admirable  rhetorical  skill  brings  before  them  his  testimony 
to  the  Messiahship  of  Jesus  of  Nazareth. 

(2)  The  Argument.  In  this  part  of  his  address  Paul  empha- 
sizes two  noble  and  pregnant  lines  of  thought.  Luke  gives  them 
in  a  subsequent  paragraph,  as  a  summary  of  the  apostle's  address 
at  Thessalonica,  where  he  says  (17:2-3),  "Paul,  as  his  custom  was, 
went  in  unto  them,  and  for  three  sabbath  days  reasoned  with  them 
from  the  Scriptures,  opening  and  alleging  that  it  behooved  the 
Christ  to  suffer,  and  to  rise  again  from  the  dead;  and  that  this 
Jesus,  whom,  said  he,  I  proclaim  unto  you,  is  the  Christ."  These 
two  thoughts  evidently  formed  the  staple  of  Paul's  preaching  every- 
where in  the  synagogues;  and  what  he  said  in  exposition  of  them 
Luke  here  records  somewhat  in  detail,  because  it  was  probably  the 
apostle's  first  great  sermon  in  his  missionary  journeys. 

The  two  important  lines  of  thought  were  these,  viz. —  (a)  The 
Messiah  whom  they  had  been  promised,  according  to  their  own 
Scriptures,  was  to  be  a  suffering  Messiah; — and  (2)  Jesus  of  Naza- 
reth fulfilled  all  the  conditions  of  the  prophetic  records,  and  had 
an  irrefutable  claim  to  be  regarded  and  honored  as  that  Messiah. 
These  two  points  Paul  elaborates  with  great  clearness  and  cogency 
in  this  address  to  the  children  of  the  Dispersion. 

This  is  the  course  of  his  argument;  viz. —  (a)  The  promise  made 
to  the  fathers  was  the  promise  of  a  Saviour,  and  not  merely  that 
of  a  national  ruler  (vs.  23).  (b)  This  Saviour  had  been  pre-an- 
nounced  and  heralded  by  John  the  Baptist  (vss.  24-25).  (c)  This 
Saviour  had  not  been  recognized  by  their  rulers  in  Jerusalem ;  and, 
because  of  their  blindness,  and  ignorance  of  their  own  Scriptures, 
they  had  crucified  and  slain  Him  (vss.  27-29).  (d)  But  God 
had  raised  Him  from  the  dead ;  and  He  had  been  seen  during  many 
days  by  His  Galilean  followers,  who  had  gone  up  with  Him  on  that 
memorable  journey  to  the  Cross  (vs.  31).  (e)  These,  Paul  assures 
his  brethren,  were  the  "glad  tidings,"  and  the  fulfilment  of  the 
ages-old  promise;  and  this  is  certified  to  us  both  by  the  living  wit- 
nesses, and  by  their  own  Sacred  Writings. 

The  Scriptures,  which  Paul  quotes  in  vss.  33-37,  are  conclusive 
as  to  his  first  point, — that  the  Christ  was  to  suffer  and  to  die.  His 
second    point, — that   Jesus    of    Nazareth    was    that    Messiah,    the 

2X0 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XHI :  16-41 

Christ, — depends  absolutely  upon  the  testimony  of  the  witnesses  of 
the  resurrection.  For,  if  He  rose  from  the  dead,  then  was  He 
indeed  the  promised  Messiah  and  the  Divine  Saviour.  As  Paul 
afterwards  wrote  to  the  Romans,  so  he  teaches  here,  the  Lord 
Christ  "was  declared  to  be  the  Son  of  God  with  power  according 
to  the  Spirit  of  holiness  by  the  resurrection  from  the  dead."  And 
this  resurrection  is  certified  to  us  by  the  chosen  and  irrefutable 
witnesses. 

On  the  basis  of  this  testimony  the  apostle,  in  closing,  dwells 
upon  the  fulness  of  the  blessings  of  the  Gospel  (vss.  38-39)  ;  and 
ends  his  wonderful  sermon  with  an  earnest  and  affectionate  warn- 
ing of  awful  solemnity,  coming  as  the  preternatural  voice  of  au- 
thority and  power  out  of  the  very  depths  of  those  Scriptures  in 
which  they  themselves  professed  to  believe.  (Vss.  40-41.) 


Verse  16.  God  will  send  tidings  of  salvation  to  those  who  reverently 
wait  on  Him. — Vs.  17.  It  is  good  to  be  reminded  of  our  low  estate,  and  of 
the  years  of  the  right  hand  of  the  Most  High.— Vs.  18.  God  is  the  "nursing 
father"  to  His  people. — Vss.  24-25.  God  is  ever  mindful  of  His  promise: 
The  mission  of  the  Forerunner. — Vs.  27.  Blindness  to  the  meaning  of  Scrip- 
ture is  a  fearful  judgment  from  God. — Vs.  28.  God  uses  the  wicked  acts  of 
sinful  men  to  accomplish  His  holy  purposes. — Vs.  33.  The  fullness  of  Old 
Testament  Scripture  in  the  light  of  New  Testament  exposition. — Vss.  38-39. 
Remission  of  sins  and  complete  justification  come  to  us  through  the  crucified 
and  risen  Redeemer. — Vs.  40.  Tender  warnings  properly  follow  a  full  and 
free  offer  of  the  great  salvation. 

Vss.  17-21.    Paul's  Epitome  of  Israel's  History. 

I.  The  deliverance  from  bondage. 

II.  The  guidance  through  the  wilderness. 

III.  The  help  in  the  conquest  of  Canaan. 

IV.  The  mercy  and  wrath  through  the  judges. 
V.  The  establishment  of  the  monarchy. 

Vs.  22.    A  Man  After  God's  Own  Heart. 

I.  Faithful  in  the  general  tenor  of  his  way. 

II.  May  under  temptation  grievously  sin. 

III.  Will  sincerely  repent  and  turn  to  God. 

IV.  Will  ever  sing  Jehovah's  praise. 

2X1 


XIII:  42-52]    THE   TESTIMONY    OF   THE   WITNESSES 


Vs.  26.    The  Message  of  the  Gospel. 

I.     It  is  the  word  of  salvation. 
II.     It  is,  first  of  all,  for  the  children  of  the  covenant. 

Vss.  28-31.    Paul's  Summary  of  the  Gospel. 

I.  Jesus   of  Nazareth  adjudged  to  death. 

II.  He  was  crucified,  dead,  and  buried. 

III.  His  resurrection  from  the  dead. 

IV.  Attested  by  many  competent  witnesses. 

Vs.  36.    The  Right  Kind  of  a  Life. 

I.  It  is  a  life  of  service. 

11.  It  is  a  service  of  our  own  geoeration. 

III.  It  is  a  service  in  accordance  with  the  will  of  God. 

IV.  It  is  a  service  followed  by  rest. 

Vs.  38.    The  Forgiteness  of  Sin. 

I.  It  is  forgiveness  by  God. 

II.  It  is  forgiveness  through  the  Lord  Jesus  Christ. 

III.  It  is  forgiveness  realized  by  the  believer. 

IV.  It  is  forgiveness  exemplified  by  the  Christian. — (The  Homilist.) 


3.    The  effect  of  the  sermon, — vss.  42-52. 

As  at  Pentecost  (2:43-47),  a  secies  of  great  things  made  those 
weeks  in  Antioch  ever  memorable,  (i)  There  were  "great  search- 
ings  of  hearts,"  and  the  congregation  w^s  divided  into  two  parties. 
(2)  There  was  great  hungering  for  the  word  of  life  on  the  part 
of  believers.  (3)  There  was  great  interest  in  the  tidings  brought 
by  Paul  and  Barnabas.  (4)  There  was  great  opposition  on  the 
part  of  the  unbelieving  Jews.  (5)  Great  boldness  of  spirit  char- 
acterized the  missionaries.  (6)  A  great  triumph  of  the  truth  in 
Antioch,  and  the  region  round  about,  was  a  natural  result.  (7)  A 
great  persecution  immediately  followed.  (8)  And  through  it  all 
great  joy  in  the  Lord  pervaded  the  hearts  of  the  brotherhood  of 
believers. 

2T2 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XHI :  36-52 

Verse  42.  Saving  hearing  of  the  Gospel  begets  an  insatiable  hunger  and 
thirst  for  the  Gospel.  And  what  we  so  long  for  ourselves  we  will  desire 
other  people  to  share. — Vs.  44.  When  God's  people  are  full  of  blessing  the 
world  will  crowd  to  share  the  glad  tidings. — Vs.  45.  The  spirit  of  envy  and 
jealousy  is  a  Satanic  spirit;  it  will  neither  accept  the  Gospel  itself,  nor  suf- 
fer others  to  do  so. — Vs.  46.  If  one  fails  of  salvation,  it  will  not  be  because 
it  was  not  sincerely  offered  to  him,  but  because  he  "judged  himself  unworthy 
of  eternal  life." — Vss.  46-47.  This  was  apparently  the  apostle's  first  formal 
proclamation  of  his  commission  to  the  Gentiles. — ^Vs.  48.  The  Gospel  fits 
the  facts.  Some  disbelieve;  they  judge  themselves  unworthy  of  eternal  life: 
others  believe  and  accept  the  glad  tidings ;  mercy  to  them  is  from  everlasting 
to  everlasting.  The  Scripture  method  of  stating  the  truth  does  not  alter  the 
facts.  They  who  disbelieve  have  no  one  to  blame  but  themselves;  they  who 
believe  cannot  justly  claim  any  credit  for  their  salvation. — Vs.  49.  The  sin- 
cere acceptance  of  the  Gospel  leads  to  earnest  efforts  to  spread  it  far  and 
wide. — Vs.  50.  The  enlistment  of  women  in  an  evil  cause  is  a  master-stroke 
of  the  Evil  One. — Vs.  51.  The  departure  of  a  rejected  messenger  of  Jesus 
Christ  is  full  of  an  infinite  sadness. — Vs.  52.  There  is  a  vital  connection 
between  the  fullness  of  the  Spirit  and  the  fullness  of  joy. 


Vs.  36.    Useful  Living  and  Happy  Dying. 

I.    Useful  living. 

1.  The  object  of  the  service. 

2.  The  method  of  the  service. 
II.     Happy  dying. 

1.  A  useful  life  does  not  exempt  us  from  death. 

2.  A  useful  life  modifies  the  character  of  death. —  {The  Homilist.) 


Vs.  38.    The  Forgivetjess  of  Sins. 


I. 

A  real 

II. 

A  personal 

III. 

A  reconeiling 

-  experience 

IV. 

A  fruitful 

V. 

A  repeated 

VI. 

At  the  foot  0' 

t  the  Cross.- 

-{Clow,  Rev.  W.  M.) 


Vss.  38-39.     Divine  Forgiveness 

I.  The  great  want  of  humanity. 

II.  Supplied  through  Jesus  Christ. 

III.  In  connection  with  true  faith. 

IV.  To  the  greatest  sinners. —  {The  Homilist.) 

213 


XIV:  I]      THE   TESTIMONY   OF   THE    WITNESSES 

Vs.  46.    Phases  of  the  Gospel. 

I.     Offered  by  a  Divine  Plan. 
II.     Rejected  by  an  unbelieving  people. 
III.     Promoted  by  earnest  men. —  {The  Homilist.) 

Vss.  46-48.    The  Gentiles  Receive  the  Gospel. 

I.    The  necessity  to  which  Paul  was  reduced. 
II.     The  authority  under  which  he  acted. 
III.    The  success  he  obtained. — Simeon  (Horce  Homiletic(p). 

Vs.  52.    Spiritual  Experience. 

I.    The  text  records  an  experience,  spiritual,  real,  and  exemplary, 
II.    The  degree  and  measure  of  this  experience  deserve  consideration. 
III.    The  attainment  of  like  experience  can  never  be  deemed  impossible. 

(The  Homilist.) 

Sub-section  4. — At  Iconium, — 14:1-7. 

1  And  it  came  to  pass  in  Iconium  that  they  entered  together  into  the 
synagogue  of  the  Jews,  and  so  spake  that  a  great  multitude,  both  of  Jews 
and  of  Greeks,  believed. 

2  But  the  Jews  that  were  disobedient  stirred  up  the  souls  of  the  Gentiles, 
and  made  them  evil  affected  against  the  brethren. 

3  Long  time,  therefore,  they  tarried  there,  speaking  boldly  in  the  Lord, 
who  bare  witness  unto  the  word  of  His  grace,  granting  signs  and  wonders 
to  be  done  by  their  hands.  4  But  the  multitude  of  the  city  was  divided ;  and 
part  held  with  the  Jews,  and  part  with  the  apostles. 

5  And  when  there  was  made  an  onset,  both  of  the  Gentiles  and  of  the 
Jews  with  their  rulers,  to  treat  them  shamefully  and  to  stone  them,  6  they 
became  aware  of  it,  and  fled  unto  the  cities  of  Lycaonia,  Lystra  and  Derbe, 
and  the  region  round  about :     7  and  there  they  preached  the  Gospel. 


I.     Fruitful  preaching, — vs.  i.     2.  Growing  opposition, — vs.  2.     3.  The  align- 
ment of  forces, — vss.  3-4.     4.   The  escape  from  the  storm, — vss.  5-7. 


I.     Fruitful  preaching, — vs.  i 

Rejected  by  Antioch,  Paul  and  Barnabas  went  to  Iconium.  They 
reached  this  city  by  a  journey  to  the  southeast  of  sixty  miles.  Their 
way  probably  led  them  along  near  the  base  of  the  Paroreian  range 
of  mountains,  and  across  a  bleak  and  comparatively  desolate  plain 

214 


UNTO  THE  UTTERMOST  PART  OF  EARTH       [XIV:  i 

to  "the  green  oasis  on  which  stands  the  city  of  Iconium,"  known 
on  our  modern  maps  as  Koniyeh.  In  the  later  history  the  city 
became  famous  as  the  seat  of  the  last  of  the  four  Suljukian  Sul- 
tanates of  the  Mohammedan  power,  and  the  place  where  the  Ot- 
toman Empire  had  its  origin.  Some  legends  of  the  apostolic  age  are 
also  connected  with  Iconium.  Notably  the  story  of  Thekla,  the 
maiden  friend  of  Paul,  is  associated  with  this  city,  which  was  the 
place  of  her  birth.  The  story  is  very  ancient;  and,  while  much 
of  it  is  no  doubt  apocryphal,  there  may  be  a  substratum  of  truth 
in  it.  Thekla,  converted  here  in  Iconium,  may  have  subsequently 
come  to  be  one  of  the  women  who,  like  Euodia  and  Synteche, 
"labored  with  Paul  in  the  Gospel." 

But  to  Paul  and  Barnabas  the  city  had  no  historic  associa- 
tions ;  and  their  chief  interest  and  concern  were  with  their  fellow- 
countrymen,  and  the  synagogue  in  which  they  worshipped.  Thither 
they  found  their  way;  and  here,  in  Luke's  expressive  language, 
they  "so  spake  that  a  great  multitude  both  of  Jews  and  of  Greeks 
beheved."  Another  illustration  of  the  widespread  preparation 
which  Divine  Providence  had  made  for  the  missionary  propaganda, 
the  evangelists  found  here  not  only  a  synagogue  in  which  to  pro- 
claim the  glad  tidings,  but  also  a  people,  who,  with  uplifted  eyes, 
were  looking  for  the  light,  and  in  the  darkness  were  groping  after 
God. 

But  Luke's  words  seem  to  imply  that  there  was  something  in 
the  apostles'  spirit,  or  manner,  or  method,  specially  fitted  to  in- 
form, persuade  and  move  these  seekers  after  God ;  and  the  result 
was  the  conversion  of  a  large  number.  What  it  was  that  gave  the 
message  such  unwonted  power  Luke  does  not  say.  A  deeper 
sense  of  their  need  on  the  part  of  those  who  heard,  and  a  pro- 
founder  conception  of  the  truth, — a  clearer  statement  of  the  only 
and  gracious  way, — a  mightier  infilling  of  the  Spirit, — and  a  tender, 
yearning  and  persuasive  pleading  with  men  to  forsake  their  sins 
and  turn  to  God,  through  faith  in  the  risen  Christ; — these  must 
have  been  some  of  the  elements  of  power  in  the  missionaries'  pres- 
entation of  the  Gospel.  And  therefore  many  were  persuaded  to 
believe.  , 

Verse  i.  The  house  of  worship  in  its  relations  to  the  preaching  of  the 
Gospel. — Vs.  I.  The  Gospel  is  a  message  to  people  of  all  nations  and  races. 
— Vs.  I.     Much  preaching  is  not  followed  by  believing:  why? 

215 


XIV:  2]      THE   TESTIMONY   OF   THE   WITNESSES 


Vs.  I.    Preaching  and  Believing. 

I.  Preaching  must  have  to  do  with  fundamental  truth. 

II.  It  must  be  accompanied  by  earnest  and  believing  prayer. 

III.  It  must  be  with  authority, — faithful  and  persuasive. 

IV.  It  must  press  for  an  immediate  decision  for  Christ. 


2.     Growing  opposition, — vs.  2. 

As  at  Antioch,  the  people  of  Iconium  soon  divided  into  tw^o 
parties.  Some  believed  the  Gospel,  accepted  Jesus  of  Nazareth  as 
their  Divine  and  risen  Redeemer,  and  allied  themselves  with  His 
chosen  witnesses.  Others  rejected  their  testimony,  and  set  them- 
selves in  opposition  to  the  truth.  The  leaders  of  this  party  were 
unbelieving  and  disobedient  Jews,  who  stirred  up  even  the  Gentiles, 
"and  made  them  evil  affected  against  the  brethren."  The  ground  of 
this  opposition  to  the  Gospel  on  the  part  of  the  Jews  is  not  far  to 
seek.  It  was  probably  manifested  in  a  denial  of  the  two  great 
topics  of  the  evangelists'  preaching.  They  would  not  consent  to 
Paul's  interpretation  of  their  Scriptures  of  the  Old  Testament, 
which  found  in  them  the  revelation  of  a  "suffering  Messiah,"  nor 
would  they  accept  the  testimony  that  Jesus  of  Nazareth  was  that 
"suffering  Messiah."  We  can  easily  understand  the  strength  of 
this  position  of  the  unbelieving  Jewish  leaders  with  their  own 
countrymen. 

But  what  hold  had  they  upon  their  Gentile  neighbors?  How 
could  they  stir  up  their  souls  against  the  messengers  of  life?  The 
answer  to  these  questions  at  first  sight  is  not  clear.  A  little  further 
reflection  will  perhaps  lead  us  to  believe  that  the  difficulty  with 
the  unbelieving  Gentiles  would  be  "the  intolerance  of  the  Gospel." 
The  heralds  of  the  Cross  proclaimed  a  full  and  free  salvation 
through  Jesus  of  Nazareth,  and  summoned  the  people  to  repentance 
and  faith  in  Him.  But  by  the  terms  of  their  commission  they  were 
obliged  to  say  also.  There  is  no  other  way;  "Neither  is  there  any 
other  name  under  heaven,  that  is  given  among  men,  wherein  we 
must  be  saved."  With  the  Gentiles,  therefore,  the  acceptance  of 
the  overtures  of  the  herald-messengers  required  the  abandonment 
of    idolatry,   and   their  turning   from   "these   vain   things   unto   a 

^16 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XIV :  3-4 

living  God."  So  the  apostles  taught  soon  after  at  Lystra;  and 
doubtless  this  was  an  essential  part  of  their  preaching  in  Iconium. 
The  disobedient  Jews,  wily  and  subtle  in  their  wisdom,  could  make 
a  great  deal  out  of  this ;  and  the  result  is  seen  in  a  growing  oppo- 
sition, following  rapidly  on  the  heels  of  the  success  of  the  Gospel 
among  such  a  large  multitude. 


Verse  2.  A  faithful  ministry  will  excite  opposition. — Vs.  2.  Rejecters 
of  the  Gospel  like  to  have  company,  and  will  often  seek  to  hinder  others 
from  accepting  Christ. 


3.     The  alignment  of  forces, — vss.  ^-4. 

"The  multitude  of  the  city  was  divided :  and  part  held  with  the 
Jews,  and  part  with  the  apostles."  The  result  was  neither  strange 
nor  new.  The  Lord  Himself  had  predicted  just  such  divisions. 
He  said  to  His  disciples,  "Think  not  that  I  came  to  send  peace 
on  the  earth;  I  came  not  to  send  peace,  but  a  sword.  For  I  came 
to  set  a  man  at  variance  against  his  father,  and  the  daughter  against 
her  mother,  the  daughter-in-law  against  her  mother-in-law;  and  a 
man's  foes  shall  be  they  of  his  own  household."  (Matt.  10:34-36.) 
The  Gospel  is  a  positive  force;  its  influence  is  never  of  a  negative 
character.  The  faithful  preaching  of  the  truth  will  always  and 
everywhere  make  friends  or  enemies.     It  was  so  in  Iconium. 

The  missionaries,  however,  did  not  regard  this  as  a  reason  for 
abandoning  the  field.  On  the  contrary,  according  to  Luke's  sug- 
gestive "therefore,"  the  prevalence  of  these  divisions  brought  the 
apostles  to  a  directly  opposite  determination.  As  Paul,  in  the  later 
history,  decided  to  continue  preaching  at  Ephesus,  not  only  because 
"a  great  door  and  effectual  had  been  opened  to  him,"  but  also 
because  "there  were  many  adversaries,"  so  here,  he  and  Barnabas 
resolved  to  prolong  their  labors  just  because  the  forces  of  opposi- 
tion were  being  arrayed  against  them.  Through  the  machinations 
of  their  foes  many  were  becoming  "evil  affected"  against  them; 
"long  time,  therefore,  they  tarried  there  speaking  boldly  in  the 
Lord." 

In  some  respects  the  contrast  between  the  ministry  at  Antioch 
and  this  at  Iconium  is  notable.     At  Antioch  the  apostles  did  not 

217 


XIV:  3-4]      THE   TESTIMONY   OF   THE    WITNESSES 

remain  to  fight.  When  the  Jews  used  "the  chief  men  of  the  city" 
and  "the  devout  women  of  honorable  estate"  to  stir  up  a  persecu- 
tion of  the  evangeHsts,  they  quietly  shook  off  the  dust  of  their  feet 
against  them,  and  came  to  Iconium.  We  can  hardly  believe  that 
Paul  and  Barnabas  fled  because  the  women  got  after  them;  but 
they  certainly  retired  before  the  first  show  of  opposition  and  fled 
to  another  province.  But  in  Iconium,  though  they  were  aware  of 
the  growing  disaffection,  they  tarried  a  long  while,  and  gave  them- 
selves with  increasing  courage  to  the  preaching  of  the  "glad  tid- 
ings." This  faith  of  the  messengers  triumphing  in  the  Lord,  and 
their  persistent  determination  to  win  a  victory  for  the  Gospel,  met 
the  Divine  approval ;  and  in  a  way  not  conspicuous  at  Antioch  the 
Lord  bare  witness  to  the  word  of  His  grace,  and  granted  signs  and 
wonders  to  be  done  by  their  hands. 

There  were  no  miracles  at  Antioch,  so  far  as  we  know;  while 
the  ministry  at  Iconium  was  buttressed  with  supernatural  powers. 
Why  the  difference?  The  question  is  not  easy  to  answer.  This 
much  we  can  say : — The  opposition  at  Antioch  was  less  pronounced 
and  violent  than  at  Iconium ;  and,  as  is  the  Lord's  wont,  "When  the 
enemy  comes  in  like  a  flood,  the  Spirit  of  the  Lord  lifts  up  a  stand- 
ard against  him."  Because  of  the  turbulence  of  the  foe  the  Lord 
made  bare  His  arm  in  signs  and  wonders.  We  have  seen  Philip 
the  Deacon  doing  more  miracles  in  Samaria  apparently  than  any 
one  of  the  apostles  in  Jerusalem,  because  of  the  heaven-daring 
impiety  of  Simon  the  Sorcerer.  And  here  in  Iconium,  because  their 
enemies  were  so  zealous  and  mighty,  the  Lord  put  mightier  weapons 
in  the  hands  of  His  servants.  But  among  a  people  so  mightily 
moved  to  do  right,  yet  free  and  stirred  up  to  do  evil,  it  seemed 
in  the  end  of  little  avail. 


Verse  3.  Opposition  should  increase  our  zeal.  When  that  opposition 
becomes  extraordinarily  virulent  the  Lord  will  gird  His  people  with  extraor- 
dinary powers. 

Vs.  4.    The  Gospel  a  Divisive  Element  in  Human  Society. 

I.  The  ultimate  aim  of  the  Gospel  is  indeed  peace. 

II.  It  gives  new  tastes  to  those  who  accept  it. 

III.  It  sets  forth  higher  aims  in  life  to  all  who  believe. 

IV.  Its  rewards,  both  present  and  future,  are  chiefly  spiritual. 

218 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XIV :  5-7 

4.     The  escape  from  the  storm, — vss.  5-7. 

That  storm,  long  impending,  was  about  to  break  with  disastrous 
power.  That  it  did  not  actually  burst  upon  the  devoted  heads  of 
the  missionaries  was  not  due  to  any  forbearance  on  the  part  of 
their  enemies,  but  to  their  own  wise  and  prudent  conduct.  Paul 
and  Barnabas  foresaw  the  approaching  crisis,  and  knew  the  war  of 
words  would  soon  give  place  to  deeds  of  violence.  They  believed 
the  time  had  now  come  when  they  would  be  warranted  in  literal 
obedience  of  their  Lord's  command, — "When  they  persecute  you  in 
this  city  flee  into  the  next."    And  so  they  withdrew  from  Iconium. 

It  is  difficult  to  understand  the  widespreading  prevalence  of  the 
spirit  of  violence,  which  seems  to  have  pervaded  all  classes  of  the 
community.  Both  Gentiles  and  Jews  and  the  rulers  were  animated 
by  one  common  spirit  of  malevolence  and  determined  lawlessness. 
Considering  the  nature  and  violence  of  this  persecution,  it  is  to  the 
credit  of  the  women  of  Iconium  that  they  were  not  involved  in  it, 
as  the  women  of  Antioch  were  in  the  outbreak  in  that  city.  The 
word  Luke  uses  is  a  very  strong  one,  and  betokens  intended  acts  of 
vile  and  personal  physical  indignity,  of  such  heinous  and  shameful 
character  as  by  Athenian  law  were  punishable  with  death.  To 
these  humiliating  indignities  the  rancorous  multitudes  determined 
to  subject  the  messengers  of  peace;  and  only  after  they  had  so 
endured  were  they  to  receive  the  merciful  release  of  death  by 
stoning!     No  wonder  the  apostles  fled  from  such  unbridled  fury! 

One  other  feature  of  this  dastardly  outrage  presents  a  prob- 
lem ;  and  the  solution  of  it  is  not  at  once  apparent.  Why  did  not 
Paul  claim  the  rights  of  Roman  citizenship,  and  stay  the  hand  of 
violence  by  putting  himself  and  his  companion  under  the  mighty 
segis  of  imperial  Rome?  At  a  later  date,  before  the  magistrates  of 
Philippi,  and  also  in  the  presence  of  the  Chiliarch  in  Jerusalem, 
Paul  did  not  hesitate  to  claim  the  right  of  Roman  citizenship;  and 
that  claim  was  instantly  respected,  and  he  was  saved  from  the 
outrage  of  the  scourge  and  the  chain.  Why  did  he  not  here  so 
proclaim  his  right? 

There  are  two  answers  to  this  question.  For  one  thing,  it  is 
not  certain  that  these  "rulers"  were  magistrates  of  Rome,  as  were 
the  rulers  of  Philippi.  Luke's  term  is  ambiguous.  He  says,  "Both 
of  the  Gentiles  and  of  the  Jews  with  their  rulers,"  and  this  last 

219 


XIV:  5-7]    THE   TESTIMONY    OF   THE   WITNESSES 

clause  may  refer  to  the  Jews  alone,  and  so  may  be  regarded  as 
meaning  rulers  of  the  Jews.  The  word,  at  any  rate,  means,  literally, 
"leaders,"  and  may  not  designate  any  officials  of  the  Civil  Govern- 
ment. On  the  other  hand,  it  is  certain  that  at  this  time  Iconium 
was  not  a  proconsular  or  proprietorial  city,  but  a  member  of  an 
independent  tetrarchy,  and  these  rulers,  if  not  limited  to  the  chief 
men  of  the  synagogue,  must  have  been  subordinates  of  the  Tetrarch, 
and  in  some  sort  representatives  of  the  Roman  Power.  It  would 
seem,  then,  that  Paul's  claim,  had  he  chosen  to  make  it,  might  have 
been  of  prevailing  efficacy. 

But,  for  another  thing,  it  does  not  appear  that  Barnabas  had 
the  right  of  Roman  citizenship.  And,  if  this  is  so,  we  can  well 
believe  that  Paul's  noble  and  self-sacrificing  friendship  for  Barnabas 
would  not  allow  him  to  avail  himself  of  a  defence  which  his  com- 
panion could  not  share.  Rather  than  save  himself  from  outrage, 
to  which  Barnabas  must  remain  a  victim,  he  will  turn  his  back 
upon  the  shield  of  Rome;  and  with  his  friend  flee  into  banishment, 
to  the  cities  of  Lycaonia,  and  the  circumjacent  regions,  bearing 
always  and  everywhere  the  blessed  tidings  of  the  Holy  Evangel. 


Verse  6.     Sometimes  it  is  wise  to  fly  from  persecution. — Vs.  7.    Provi- 
dence may  close  the  door  in  one  place,  that  He  may  open  it  in  another. 


Sub-section  5. — At  Lystra  and  Derbe, — 14:8-210. 

8  And  at  Lystra  there  sat  a  certain  man,  impotent  in  his  feet,  a  cripple 
from  his  mother's  womb,  who  had  never  walked.  9  The  same  heard  Paul 
speaking:  who,  fastening  his  eyes  upon  him,  and  seeing  that  he  had  faith  to 
be  made  whole,  10  said  with  a  loud  voice,  Stand  upright  on  thy  feet.  And 
he  leaped  and  walked. 

II  And  when  the  multitude  saw  what  Paul  had  done,  they  lifted  up  their 
voice,  saying,  in  the  speech  of  Lycaonia,  The  gods  are  come  down  to  us  in 
the  likeness  of  men.  12  And  they  called  Barnabas,  Jupiter;  and  Paul,  Mer- 
cury, because  he  was  the  chief  speaker.  13  And  the  priest  of  Jupiter,  whose 
temple  was  before  the  city,  brought  oxen  and  garlands  unto  the  gates,  and 
would  have  done  sacrifice  with  the  multitudes. 

14  But  when  the  apostles,  Barnabas  and  Paul,  heard  of  it,  they  rent 
their  garments,  and  sprang  forth  among  the  multitude,  crying  out,  15  and 
saying,  Sirs,  why  do  ye  these  things?  We  also  are  men  of  like  passions 
with  you,  and  bring  you  good  tidings,  that  ye  should  turn  from  these  vain 
things  unto  a  living  God,  who  made  the  heaven  and  the  earth  and  the  sea, 

2ao 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XIV :  8-10 

and  all  that  in  them  is :  16  who  in  the  generations  gone  by  suffered  all  the 
nations  to  walk  in  their  own  ways.  17  And  yet  He  left  not  Himself  with- 
out witness,  in  that  He  did  good  and  gave  you  from  heaven  rains  and  fruit- 
ful seasons,  filling  your  hearts  with  food  and  gladness.  18  And,  with  these 
sayings,  scarce  restrained  they  the  multitudes  from  doing  sacrifice  unto  them. 
19  But  there  came  Jews  thither  from  Antioch  and  Iconium;  and,  having 
persuaded  the  multitudes,  they  stoned  Paul,  and  dragged  him  out  of  the 
city,  supposing  that  he  was  dead.  20  But,  as  the  disciples  stood  round  about 
him,  he  rose  up,  and  entered  into  the  city :  and  on  the  morrow  he  went  forth 
with  Barnabas  to  Derbe.  21a  And  when  they  had  preached  the  Gospel  to 
that  city,  and  made  many  disciples,  they  returned. 


I.  The  healing  of  the  Lystrian  cripple, — vss.  8-10.  2.  The  proffer  of  Divine 
honors, — vss.  11-13.  3-  The  diadem  vehemently  refused, — vss.  14-18. 
4.  The  cross  instead  of  the  crown, — vss.  ig-2ia. 


I.     The  healing  of  the  Lystrian  cripple, — vss.  8-10. 

The  apostles  fled  to  Lystra  and  Derbe.  Their  flight  led  them 
into  a  wilder  and  less  cultivated  region,  toward  the  southeast,  and 
in  the  direction  of  the  "Cilician  Gates,"  through  the  Taurian  Moun- 
tains. The  little  cities  which  gave  them  timely  asylum  had  for 
centuries  disappeared  from  the  map;  but  the  site  of  each  has  been 
recently  identified  with  reasonable  accuracy.  They  were  located, 
the  one  forty  and  the  other  sixty  miles  from  Iconium,  on  the 
military  and  caravan  road  connecting  the  two  Antiochs.  The  road 
itself  in  this  region  runs  along  the  southern  shore  of  a  small  lake 
on  the  eastern  end  of  the  great  plain  of  Lycaonia,  and  keeps  to 
the  north  of  the  so-called  "Black  Mountain," — the  huge  isolated 
mass  of  an  extinct  volcano,  rising  like  a  giant  directly  from  a 
"plain  as  level  as  the  sea."  These  Karamanian  ridges  have  no 
foothills :  and  the  level  plain  runs  right  up  to  the  foot  of  the  moun- 
tain, and  with  the  outlying  spurs  of  the  same  forms  little  coves 
or  nooks,  in  one  of  which,  looking  north,  nestled  the  city  of  Lystra, 
while  Derbe,  twenty  miles  further  east,  on  the  same  road  and 
at  the  base  of  the  same  Black  Mountain  looked  out  apparently 
toward  the  sun-rising. 

The  missionaries,  though  in  flight  from  their  persecutors,  did 

221 


XIV:8-io]     THE   TESTIMONY   OF   THE    WITNESSES 

not  confine  their  efforts  to  the  two  cities ;  but  in  all  the  region 
round  about,  over  the  immense  plain  of  Lycaonia,  spread  the  glad 
tidings.  Here  the  congenital  cripple  of  Lystra  heard  the  Gospel 
and  came  to  believe.  How  he  was  led  to  faith  we  are  not  told. 
Every  reader  of  Luke's  narrative  must  have  noticed  how  much  his 
case  is  like  to  that  of  the  cripple  at  the  Beautiful  Gate  of  the 
Temple  in  Jerusalem.  And  we  wonder  if  the  hearing  of  this  gra- 
cious miracle  at  the  hands  of  Peter  and  John  did  not  encourage  him 
to  believe  that  the  same  Divine  Lord  could  and  would  do  the 
same  for  him  through  Paul  and  Barnabas.  However  it  came  about, 
Paul,  observing  him  intently,  saw  that  here  was  no  gaping  curios- 
ity-monger, interested  in  a  general  way  in  what  the  preacher  said, 
but  one  whose  humble  mien  and  trusting  expectancy  surely  betok- 
ened a  spirit  akin  to  the  leper  before  the  Master,  who  cried,  "Lord, 
if  Thou  wilt,  Thou  can'st  make  me  clean."  And  instantly  for  the 
honor  of  his  Divine  Lord,  and  the  spread  of  the  Gospel,  he  him- 
self in  triumphing  faith  summoned  the  forces  of  Omnipotence  to 
exert  their  healing  power.  And  lo !  the  cripple  was  immediately 
made  perfectly  whole! 


Verse  9.    The  faith  of  miracles  and  saving  faith  are  not  the  same;  but 
may  sometimes,  as  probably  here,  be  manifested  by  the  same  person. 

Vss.  8-17.    The  Miracle  at  Lystra. 

I.     It  arrested  public  attention. 
II.     It  was  perverted  by  the  idolaters. 
III.    It  confirmed  nature's  revelation  of  God. 

Vss.  9-10.    The  Cripple  at  Lystra. 

I.     What  was  it  that  preceded  his  faith? 
II.     Wherein  lay  his  faith  to  be  healed? 
III.    The  spiritual  teaching  of  the  miracle. —  (Spurgeon.) 


2.    The  proffer  of  Divine  Honors, — vss.  11-13. 

The  immediate  effect  of  the  miracle  was  not  helpful  to  the  cause 
of  the  evangelists.  Satan  is  ever  ready  to  pervert  the  richest  bless- 
ings of  "a.  wise,  holy  and  tender  Providence."    And  these  Lycaon- 

222 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XIV :  14-18 

ians,  recalling  the  fabled  metamorphoses  of  their  heathen  divini- 
ties, in  this  same  region,  as  sung  by  the  poets  of  Rome,  believed 
that  now  for  a  fact  their  gods  had  come  down  from  heaven  to  earth 
in  the  likeness  of  men.  They  called  Barnabas,  Jupiter, — an  inci- 
dental testimony  to  the  large  and  stately  appearance  of  the  Cypriote 
"Son  of  exhortation,"  and  Paul  they  called  Mercury,  because  he 
was  the  chief  speaker.  And  the  priest  of  Jupiter  was  ready  to 
take  advantage  of  the  popular  excitement  and  lead  his  countrymen 
in  sacrifices  and  ascriptions  of  divine  honors  to  these  messengers 
of  the  King  of  Kings.  The  temple  gates  are  open,  the  oxen  and  gar- 
lands are  before  the  altar,  and  the  multitude  is  ready  to  give  that 
glory  to  mortal  men  which  belongs  to  Jehovah,  God  of  heaven 
and  earth!  It  was  an  awful  perversion  of  the  right  ways  of  the 
Lord.  It  seemed  as  if  the  beneficent  work  of  the  missionaries  was 
about  to  be  swept  away  in  a  delirium  of  universal  madness.  But 
Paul  and  Barnabas  will  not  have  it  so. 


3.  The  diadem  vehemently  refused, — vss.  14-18. 

Overwhelmed  with  horror  at  the  turn  affairs  were  taking,  the 
apostles,  with  rent  garments  and  indignant  protests,  rejected  the 
proffered  worship;  and  with  earnest  entreaty  besought  the  people 
to  turn  from  these  vanities  of  idolatry  to  the  living  God,  creator 
of  heaven  and  earth  and  sea,  and  all  that  in  them  is.  Before  these 
heathen  people  the  messengers  of  life  cannot  appeal  to  any  tradi- 
tions of  a  true  revelation  as  they  might  have  done  in  the  synagogue. 
And  so,  as  Paul  did  at  Athens,  they  carry  their  deluded  hearers 
directly  into  the  presence  of  the  uncreated  and  omnipotent  God. 
He  was  invisible  but  not  absent.  He  had  seemed  to  leave  the  affairs 
of  men  to  run  themselves,  but  had  never  left  Himself  without 
witness  to  the  goodness  of  His  nature  and  the  benign  character  of 
His  government.  "In  the  generations  gone  by  He  had  suffered  all 
the  nations  to  walk  in  their  own  ways.  And  yet  he  left  not  Him- 
self without  witness,  in  that  He  did  good  and  gave  you  from  heaven 
rains  and  fruitful  seasons,  filling  your  hearts  with  food  and 
gladness." 

Impressed  by  the  apostles'  words  with  the  fact  of  the  existence 
and  rule  of  such  a  God,  and  convicted  of  their  vile  ingratitude  in 

223 


XIV:  19-21]    THE   TESTIMONY   OF   THE   WITNESSES 

proffering  to  their  fellow-creatures  the  worship  which  of  right 
belonged  to  Him  alone,  the  multitudes  are  turned,  even  though  with 
difficulty,  from  their  idolatrous  purpose ;  and  a  strong  foundation  is 
laid  for  the  proclamation  of  the  Christian  revelation, — of  which 
we  may  be  sure  the  evangelists  took  immediate  advantage.  And 
the  subsequent  history  reveals  the  success  of  their  work.  We  meet 
as  trophies  of  this  campaign  in  Lystra  the  beloved  Timothy,  and 
the  faithful  women,  his  mother  Eunice  and  grandmother  Lois.  The 
harvest  on  this  field  may  have  been  small,  but  the  garnering  was 
of  the  finest  of  the  wheat. 


Verse    17.     God  often   seems  to,  but  does   not   ever,   forsake  the  world 
which  He  has  made. 

Vs.  15.    The  Folly  of  Idolatry. 

I.    It  is  degrading  to  man. 
II.     It  is  dishonoring  to  God. 
III.    Its  sacrifices  bring  no  help. 

Vs.  15b.    Human  NAxuRr  Everywhere  the  Same. 

I.    All  men  are  mortal. 
II.    All  men  are  sinners. 
III.    All  men  are  lost  and  need  a  Saviour. 

Vs.  17.    Nature. 

I.    What  it  reveals  of  God. 
II.     It  fails  to  reveal  help  for  the  sinner. 


4.     The  cross  instead  of  the  crozvn, — vss.  ig-2ia. 

The  apostles  rejected  the  diadem  of  divine  honors;  and  now 
they  must  needs  bear  the  cross.  So  did  their  Master  before  them. 
The  multitude  one  day  cried  Hosanna,  and  the  next  shouted  Crucify 
Him.  The  Lystrians  were  not  less  fickle  than  the  rabble  of  Jeru- 
salem. The  unbelieving  and  disobedient  Jews  of  Antioch  and 
Iconium  were  not  satisfied  with  driving  Paul  and  Barnabas  out  of 
their  midst,  but  followed  them  with  an  implacable  hatred  and  un- 
relenting persecution :  and  so  the  conflict,  begun  in  Antioch  and 

224 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XIV  :  21-28 

continued  in  Iconium,  is  resumed  in  Lystra,  and  carried  on  to 
what  the  enemy  believed  was  a  fatal  conclusion.  "Then  came 
Jews  from  Antioch  and  Iconium ;  and,  having  persuaded  the  multi- 
tudes, they  stoned  Paul,  and  dragged  him  out  of  the  city,  suppos- 
ing that  he  was  dead."  It  seems  almost  incredible  that  such  a  sud- 
den and  utter  revulsion  of  feeling  could  have  taken  place  under 
any  imaginable  influence.  Doubtless  the  Jews  sought  and  were  able 
to  persuade  these  Lystrians  that  inasmuch  as  these  strangers  dis- 
avowed any  supernatural  origin  they  must  be  ministers  of  evil 
powers,  and  as  such  were  dangerous  to  the  peace  of  the  city,  and 
ought  to  be  driven  from  the  ranks  of  men. 

But  once  more  the  forces  of  evil  were  defeated.  Paul  was 
not  dead.  Whether  through  some  miraculous  healing  power  or  not 
we  are  not  told,  "but  as  the  disciples  stood  round  about  him,  he 
rose  up,  and  entered  into  the  city;  and  on  the  morrow  he  went 
forth  with  Barnabas  to  Derbe."  No  particulars  are  given  us  of 
their  ministry  in  Derbe.  It  seems  to  have  been  greatly  blessed; 
and  Luke's  narrative  assures  us  that  they  made  many  disciples 
there.  And  an  incidental  reference  in  another  place  (20:4)  leads 
us  to  believe  that  it  may  have  been  a  very  fruitful  ministry.  Gains 
of  Derbe,  who  with  others  waited  for  Paul  at  Troas,  on  the  final 
home-coming  journey,  was  probably  a  convert  during  this  first  visit 
to  the  Lycaonian  city. 


Verse  19.  The  fickleness  of  popular  favor. — ^Vs.  19.  Persuasion  to  do 
wrong  involves  both  parties  in  a  guilty  conspiracy. — Vs.  20.  The  "story 
must  be  told"  at  whatever  cost, — if  not  here,  then  there ;  and  the  Lord  of  the 
field  will  see  that  a  harvest  cometh  in  in  its  season. 


Sub-section  6. — The  Return, — vss.  i4:2ih-28. 

21  They  returned  to  Lystra,  and  to  Iconium,  and  to  Antioch,  22  con- 
firming the  souls  of  the  disciples,  exhorting  them  to  continue  in  the  faith, 
and  that  through  many  tribulations  we  must  enter  into  the  kingdom  of  God. 
23  And  when  they  had  appointed  for  them  elders  in  every  Church,  and  had 
prayed  with  fasting,  they  commended  them  to  the  Lord,  on  whom  they  had 
believed. 

24  And  they  passed  through  Pisidia,  and  came  to  Pamphylia.  25  And 
when  they  had  spoken  the  word  in  Perga,  they  went  down  to  Attalia; 

26  and  thence  they  sailed  to  Antioch,  from  whence  they  had  been  com- 

225 


XIV:  21-23]      THE   TESTIMONY    OF    THE   WITNESSES 

mitted  to  the  grace  of  God  for  the  work  which  they  had  fulfilled.  27  And 
when  they  were  come,  and  had  gathered  the  Church  together,  they  re- 
hearsed all  things  that  God  had  done  with  them,  and  that  He  had  opened  a 
door  of  faith  unto  the  Gentiles.  28  And  they  tarried  no  little  time  with  the 
disciples. 


I.    ConHrming   the  infant   Churches, — vss.  2ib-2S.     2.   Evangelising  by  the 
way, — vss.  24-25.     3.   The  home-coming  and  report, — vss.  26-28. 


I.    ConHrming  the  infant  Churches, — vss.  2ih-2^. 

It  was  a  brave  thing  for  the  evangelists  to  double  on  their 
tracks,  and  in  the  face  of  all  possible  dangers  return  the  way  they 
came.  At  Derbe  they  were  but  a  short  distance  from  the  Cilician 
Gates  through  the  ranges  of  Mount  Taurus;  and  in  a  short  time 
they  might  have  passed  through,  and  speedily  found  their  way  to 
the  city  of  Tarsus  and  their  friends.  Possibly  this  avenue  of  travel 
was  still  too  beset  with  danger  from  highwaymen  and  robbers  for 
a  small  company  to  utilize  it.  But  we  may  be  sure  questions  of 
personal  safety  did  nothing  whatever  to  determine  the  direction 
of  their  going.  Paul  and  Barnabas  were  chiefly  concerned  for  the 
spiritual  welfare  and  progress  of  the  converts  whom  they  had 
won  to  Christ  by  their  faithful  ministry.  And  so  they  revisited 
the  scenes  of  their  trials  and  successes,  not  needlessly  courting 
danger,  but  seeking  to  finish  the  work  from  which  they  had  been 
driven  by  persecution. 

It  is  interesting  to  observe  how  the  apostles  confirmed  the 
faith  of  the  new  disciples,  (i)  They  promised  them  abundant 
trials,  and  assured  them  that  only  through  much  tribulation  could 
they  enter  the  kingdom  of  God.  Paul  was  taking  the  same  course 
with  them  that  his  Master  had  taken  with  him.  The  Lord  had 
said  to  Ananias  of  the  persecutor,  'T  will  show  him  how  great 
things  he  must  suflfer  for  my  name's  sake."  (2)  They  organized 
the  disciples  into  Churches,  and  ordained  them  elders  in  every  place 
to  rule  over  them  and  minister  to  their  help  and  progress.  It  is 
possible  to  serve  the  Lord  Christ  alone,  and  the  believer  must 
sometimes  walk  by  himself,  and  find  solace  in  trial  and  strength 
for  service,  in  the  presence  and  companionship  alone  of  his  gra- 

226 


UNTO  THE  UTTERMOST  PART  OF  EARTH     "XIV :  21-23 

cious  Master.  But  He,  who  in  the  beginning  saw  that  it  was  not 
good  for  man  to  be  alone,  has  ordained  that  commonly  the  highest 
development  of  the  Christian  character  and  the  most  efficient  exer- 
cise of  the  Christian  graces  and  activities  shall  come  in  connection 
with  the  organized  Christian  congregation.  So  the  apostles  ap- 
pointed for  their  converts  elders  in  every  Church.  (3)  Then, 
unable  to  do  more  for  them,  they  commended  them  to  the  Lord,  on 
whom  they  had  beHeved.  And  this  was  the  best  thing  of  all.  So 
it  ever  is.  We  cannot  remain  indefinitely  with  those  whom  we 
have  won  to  Christ:  but  we  can,  with  earnest  prayer  and  even 
fasting,  put  them  in  the  hands  of  the  Lord,  whom  we  have  per- 
suaded them  to  accept  and  trust.  In  His  divine  keeping  they  shall 
be  forever  secure. 


Verse  22.  Caring  for  new  converts  is  an  important  part  of  the  minis- 
ter's work. — Vs.  22.  Continuing  in  the  faith  is  the  best  test  of  its  genuine 
beginning. — Vs.  22.  Afflictions  are  a  necessary  element  in  spiritual  progress ; 
why? — Vs.  22).  The  organized  Church,  with  its  officers,  sacraments,  and 
services,  was  instituted  by  Christ;  and  "out  of  it  ordinarily  there  is  no  sal- 
vation."— Vs.  23.  The  business  of  the  Church,  not  less  than  preaching  of 
the  Gospel,  calls  for  earnest  prayer. — Vs.  23.  Fasting  is  an  extraordinary 
means  of  grace.  In  New  Testament  usage  it  was  resorted  to  apparently 
only  on  extraordinary  occasions. — Vs.  23.  Putting  our  believing  friends  in 
the  hands  of  the  Lord  is  the  best  thing  we  can  do  for  them. 

Vs.  22.    The  Disciples  Confirmed. 

I.    What  is  meant  by  "confirming  the  souls  of  the  disciples"? 
II.     Whence  the  necessity  of  such   confirmation? 
III.     How  is  it  ordinarily  to  be   obtained? — (Fleming,  Rev.  Dr.   Thomas.) 

Vs.  22.    The  Benefits  of  Afflictions. 

I.  They  loosen  the  world's  hold  upon  us. 

II.  They  reveal  the  weaknesses  of  our  characters. 

III.  They  bring  us  into  closer  fellowship  with  Christ. 

IV.  They  increase  our  longings,  and  help  us  to  prepare  for  heaven. 

Vs.  23.    Spirituai,  Forces. 

I.     The  influences  of  spiritual  leadership. 
II.     The  forces  of  spiritual  intercession  and  sympathy. 
III.     The  grip  of  the  Lord  Christ  on  the  believing  soul. 

{Thomas,  Rev.  John.) 
227 


XIV:  24-25]    THE   TESTIMONY    OF   THE    WITNESSES 

2.    Evangelizing  by  the  way, — vss.  24-25. 

On  this  return  journey  we  may  be  sure  the  missionaries  did  not 
confine  themselves  to  the  confirmation  of  the  new  disciples.  As 
they  descended  from  the  table-lands  of  Pisidia,  and  sought  the 
coast  probably  through  the  valley  of  the  river  Cestrus,  they  doubt- 
less preached  the  Gospel  everywhere  in  the  going  down :  but  it  was 
chiefly  in  Perga  that  they  tarried  and  "spoke  the  word."  This 
was  the  city  where  they  landed  from  Cyprus;  but  they  did  not 
tarry  there,  when  outward  bound.  Why  did  they  so,  on  the  home- 
ward journey?  The  question  suggests  some  interesting  thoughts 
concerning  the  time  of  their  visit,  and  the  duration  of  the  first 
missionary  journey. 

Thinking  of  the  latter  first,  it  seems  likely  for  various  reasons, 
needless  to  detail  here,  that  this  first  evangelistic  tour  was  accom- 
plished within  the  limits  of  one  year,  or  even  less.  The  messengers 
utilized  the  sea  both  going  and  coming,  and,  of  course,  made  use 
of  the  sailing  vessels  of  the  commercial  world  for  the  accomplish- 
ment of  their  voyages  both  out  and  in.  In  our  day  the  navigation 
of  the  Mediterranean  is  a  comparatively  simple  affair,  and  there 
is  no  cessation  of  it  the  year  round.  But  in  apostolic  times  it 
was  confined  for  the  most  part  to  the  summer  season.  It  opened 
with  the  rising  of  the  Pleiades,  i.  e.,  in  the  month  of  March.  And, 
while  it  did  not  absolutely  close  till  about  the  middle  of  November, 
it  was  regarded  as  unsafe  as  much  as  six  weeks  earlier,  as  we  learn 
from  Paul's  voyage  to  Rome,  when,  near  Fair  Havens,  as  Luke 
says,  "the  voyage  was  now  dangerous,  because  the  Fast  (i.  e.,  the 
day  of  atonement,  i.  e.  about  the  time  of  the  September  equinox) 
was  already  gone  by."  It  is  believed  that  ample  time  for  all  the 
incidents  of  this  first  missionary  journey  will  be  afiforded  if  we  sup- 
pose it  began  about  the  middle  of  March,  and  closed  about  the 
middle  of  October. 

The  apostles,  therefore,  were  preaching  the  Gospel  in  Perga 
in  the  autumn,  after  a  summer  campaign  in  the  elevated  regions  of 
Pisidia  and  Lycaonia.  And  they  tarried  in  Perga,  because,  with 
the  passing  of  the  summer  heats,  the  people  had  returned  to  the 
low-lying  coast;  and  so  were  accessible,  as  not  before,  to  the  mes- 
sengers of  grace.  But  they  could  not  tarry  long  even  now,  if 
they  would  secure  transportation  to  the  Syrian  Antioch.    And,  no 

228 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XIV :  26-28 

vessel  offering  at  Perga,  they  had  to  hasten  onward  sixteen  miles 
further  to  Attalia,  whence  they  sailed  to  the  Orontes,  accomplishing 
there  the  last  stages  of  the  eventful  journey. 


Verse  25.  A  door  closed  at  one  time  may  be  opened  at  another.  Out- 
ward bound  the  evangelists  found  no  opportunity  offering  in  Perga.  In  the 
return  her  gates  were  opened. 


3.    The  home-coming  and  report, — vss.  26-28. 

The  narrative  makes  the  following  points,  viz. — (i)  They 
gathered  the  Church  together.  It  was  a  day  of  "good  tidings,"  and 
they  would  make  the  hearts  of  their  brethren  glad.  (2)  They 
reported  to  those  who  "had  committed  them  to  the  grace  of  God 
for  the  work  which  they  had  fulfilled."  (3)  The  modesty  of  their 
report  is  notable.  Luke  speaks  of  the  work,  "which  they  had  ful- 
filled." The  missionaries  themselves  put  it  in  a  very  different 
way, — "They  rehearsed  all  things,"  not  that  they  had  done,  but 
"that  God  had  done  with  them,  and  that  He  had  opened  a  door  of 
faith  unto  the  Gentiles," 


Verse  26.  To  be  commended  to  the  grace  of  God  for  any  work  gives  us 
courage  and  the  hope  of  success  in  it. — Vs.  27.  Whatever  our  brethren  may 
think  we  have  done  for  the  Lord,  we  know  in  our  hearts  that  the  Lord  has 
done  it  for  us.  We  are  only  instruments. — Vs.  27b.  It  is  a  blessed  and  glori- 
ous fact  that  the  door  is  open!  "Whosoever  will  may  come."  "Let  him  take 
of  the  water  of  life  freely." 

Vs.  27.    The  Door  of  Faith. 

I.     It  opens  to  eternal  salvation. 
II.     It  opens  to  a  world-wide  fellowship. 
III.     It  opens  to  a  blissful  immortality. 

Vss.  26-27.     The  Model  Missionary  Meeting. 

I.  The  missionary  enterprise  is  unquestionably  right. 

II.  It  demands  our  prayers. 

III.  It  is  the  cause  of  the  Church. 

IV.  It  has  a  history  worth  relating. 

V.     It  is  under  the  special  direction  of  God. —  {The  Homilist.) 

229 


XV:  1-2]     THE   TESTIMONY    OF   THE   WITNESSES 


Vss.  19-28.    The  End  of  the  Fikst  Missionary  Journey. 

The  apostles'  method  of  forming  and    feeding  the   Churches   in   pagan 
communities. 

I.    Evangelization. 
II.     Organization. 
III.    Edification. — {Pierson,  Rev.  Dr.  A.  T.) 


Section  2. — The  Testimony  of  the  First  Christian  Council, — i5:i~3S- 

Sub-section  i. — The  Report, — vss.  1-5. 

I  And  certain  men  came  down  from  Judea  and  taught  the  brethren, 
saying,  Except  ye  be  circumcised  after  the  custom  of  Moses,  ye  cannot  be 
saved.  2  And  when  Paul  and  Barnabas  had  no  small  dissension  and  ques- 
tioning with  them, 

The  brethren  appointed  that  Paul  and  Barnabas,  and  certain  other  of 
them,  should  go  up  to  Jerusalem  unto  the  apostles  and  elders  about  this 
question.  3  They  therefore,  being  brought  on  their  way  by  the  Church, 
passed  through  both  Phoenicia  and  Samaria,  declaring  the  conversion  of  the 
Gentiles:  and  they  caused  great  joy  unto  all  the  brethren. 

4  And  when  they  were  come  to  Jerusalem,  they  were  received  of  the 
Church,  and  the  apostles  and  elders,  and  they  rehearsed  all  things  that  God 
had  done  with  them.  5  But  there  rose  up  certain  of  the  sect  of  the  Phari- 
sees who  believed,  saying.  It  is  needful  to  circumcise  them,  and  to  charge 
them  to  keep  the  law  of  Moses. 


I.     The  dispute  in  Antioch, — vss.  i-2a.     2.  The  reference  and  deputation  to 
Jerusalem, — vss.  ^b-j.     3.   The  case  presented, — vss.  4-5. 


I.     The  dispute  in  Antioch, — vss.  i-2a. 

The  Church  at  Antioch  was  prospering;  and,  for  a  long  time 
after  their  return,  Paul  and  Barnabas  remained  in  the  city,  doubt- 
less in  the  quiet  prosecution  of  their  evangelistic  ministry.  But 
Satan  was  not  minded  that  the  Church  should  have  peace  and  suc- 
cess. His  emissaries  were  ready  to  distract,  divide  and  destroy 
the  work  of  the  Lord.  Luke,  with  the  colorless  calmness  of  a  his- 
torian, speaks  of  these  emissaries  as  "certain  men  who  came  down 
from  Judea." 

230 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XV :  1-2 

We  must  needs  inquire,  What  was  the  exact  point  of  dispute? 
These  "men  from  Judea"  were  Christian  beHevers,  at  least  nom- 
inally so.  They  did  not  deny  the  justice  of  the  claim  of  the  Gen- 
tiles to  the  rights  and  privileges  of  Christian  discipleship.  But 
these  privileges  and  rights  could  not  be  justly  claimed,  nor  was 
salvation  possible, — so  they  taught, — save  in  submission  to  "cir- 
cumcision according  to  the  custom  of  Moses."  These  Mosaic  insti- 
tutes were  of  Divine  appointment.  The  rite  of  circumcision  had 
been  ordained,  for  one  thing,  in  order  to  separate  God's  people  from 
all  nations  of  men.  And,  as  in  the  past,  people  of  other  nations 
might  share  the  blessings  of  the  chosen  race,  by  being  circumcised, 
and  thus  enrolled  as  "proselytes  of  righteousness,''  so  under  the 
Gospel  the  condition  of  the  unchanging  law  was  the  same :  and  this, 
therefore,  was  their  judgment,  "Except  ye  be  circumcised  ye  cannot 
be  saved." 

Paul  and  Barnabas  could  not  admit  the  justice  of  such  a  judg- 
ment. They  contended  that  the  adoption  of  such  a  principle  would 
utterly  destroy  the  free  and  gracious  character  of  the  Gospel,  and 
make  salvation  turn  upon  the  observance  of  an  external  ceremony. 
They  would  emphasize  the  fact  that  the  same  Lord  who  had  given 
circumcision  to  His  people  of  old  had  now,  in  the  very  terms  of 
their  evangelistic  commission,  made  imperative  the  sole  and  only 
condition  of  salvation  to  be  faith  in  the  crucified  and  risen  Re- 
deemer,— "He  that  believeth  shall  be  saved;  he  that  believeth  not 
shall  be  condemned."  As  Paul  afterwards  wrote  to  the  Colossians, 
the  Lord  Christ  had  "blotted  out  the  bond  written  in  ordinances 
that  was  against  them,  that  was  contrary  to  them,  and  had  taken 
it  out  of  the  way,  nailing  it  to  His  cross." 

Such  was  the  alignment  of  forces  in  this  first  great  controversy 
of  the  Christian  Church.  The  differences  between  the  parties  were 
radical.  It  was  no  dispute  about  non-essentials ;  it  had  respect  to 
fundamentals.  No  discussion  in  the  Church  of  Antioch  would 
settle  the  matter.  An  authoritative  decision  was  called  for.  This 
was  evident  to  all;  and  all  united  in  referring  the  question  to  the 
judgment  of  the  Mother-Church. 


Verse  i.  The  zeal  of  errorists  often  shames  the  apathy  of  those  who 
hold  the  truth. — Vs.  i.  A  false  application  is  here  made  of  the  just  maxim, 
— The  reason  of  the  law  remaining,  the  law  itself  abides. — Vs.  i.  The  for- 
malist exalts  the  non-essentials  into  a  necessity. 

231 


XV:  2-3]      THE   TESTIMONY    OF   THE    WITNESSES 

2.     The  reference  and  deputation  to  Jerusalem, — vss.  2h-s. 

"The  men  from  Judea"  were  willing  to  make  such  a  disposition 
of  the  case,  because  of  their  conviction  that  the  decision  would  be 
in  their  favor.  Indeed,  they  appear  to  have  assumed  from  the 
beginning  to  speak  for  the  authorities  in  Jerusalem, — an  assumption 
not  warranted  by  the  facts,  and  which  the  Council  itself  subse- 
quently disavowed  (vs.  24).  Paul  and  Barnabas,  and  those  who 
thought  with  them,  were  also  quite  willing  to  refer  the  case,  because 
of  their  conviction  that  the  central  and  governing  principle  in  the 
dispute  had  already  been  declared  in  the  judgment  of  the  Mother- 
Church  in  Jerusalem  on  the  course  and  conduct  of  Peter  in  the 
home  of  the  Centurion  of  Caesarea. 

So  the  controversy  in  Antioch  was  stayed ;  and  representatives 
of  both  parties  were  sent  up  to  Jerusalem.  It  is  a  notable  fact, 
and  to  the  credit  of  both  sides,  that  there  was  no  renewal  of  the 
dispute  en  route,  if  indeed  they  traveled  together,  which,  of  course, 
while  likely,  is  not  certain.  Visiting  the  Churches  of  Phoenicia  and 
Samaria  on  the  way,  the  travelers  did  not  detail  the  purpose  of 
their  going,  nor  carry  the  rancor  of  their  controversy  with  them: 
but  they  rehearsed  the  story  of  the  first  missionary  journey,  about 
which  there  could  be  no  question.  And  the  result  was  as  might 
have  been  expected.  Declaring  "the  conversion  of  the  Gentiles, 
they  caused  great  joy  unto  all  the  brethren." 


Verse  2b.  Controversies  affecting  the  whole  Church  should  be  deter- 
mined by  representatives  of  the  whole  Church. — Vs.  3.  The  cost  of  journeys 
and  assemblies  of  the  representatives  of  the  Church  should  be  borne  by  the 
Church. — Vs.  3b.  The  conversion  of  the  heathen  always  brings  great  glad- 
ness to  all  true  believers. 


3.     The  case  presented, — vss.  4-5- 

"And  when  they  were  come  to  Jerusalem,  they  were  received 
of  the  Church  and  the  apostles  and  the  elders ;  and  they  rehearsed 
all  things  that  God  had  done  with  them."  There  is  good  ground  for 
believing  that  this  rehearsal  was  first  made  to  a  select  company  of 
the  apostles  and  leading  men.     So  the  evangelists  did  at  the  close 

23:^ 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XV:  4-5 

of  the  second  missionary  journey,  as  Paul  tells  us  in  Galatians  2 :2. 
(See  page  290  of  these  Notes.)  The  leaders  of  the  Church  were 
thus  advised,  before  the  meeting  of  the  Council,  of  the  work  of 
the  missionaries,  and  knew  how  the  Lord  had  set  the  seal  of  His 
approval  upon  what  they  had  done.  It  is  not  too  much  to  say, 
therefore,  that  Paul  and  Barnabas  went  into  the  Council,  not  with 
things  "set  up"  in  their  favor,  but  supported  by  the  favorable 
judgment  of  the  chief  men  as  to  their  course  in  general,  though  this 
by  no  means  committed  these  leaders  as  yet  to  the  open  endorse- 
ment of  Paul's  view  of  the  particular  subject  in  controversy. 

And,  though  the  leaders  were  thus  favorably  disposed  to  the 
missionaries  beforehand,  the  great  body  of  the  rulers  of  the  Church 
were  yet  to  be  won.  And  upon  the  claim  of  the  sect  of  the  Phari- 
sees, who  believed  that  it  was  "needful  to  circumcise  them,  and 
charge  them  to  keep  the  law  of  Moses,"  "the  apostles  and  elders 
were  gathered  together  to  consider  of  this  matter." 


Verse  4.  The  true  missionary  will  ascribe  the  glory  of  what  is  done  to 
God,  and  not  to  his  own  endeavors.  He  has  a  right  to  feel  that  he  is  surely, 
and  yet  only,  a  co-worker  with  God. — Vs.  5.  The  conservatives  and  the  pro- 
gressives alike  have  a  place  and  a  work  in  the  Church;  and  Ipoth  deserve  to 
be  heard. 


Sub-section  2. — The  Deliberation, — vss.  6-21. 

\ 

6  "And  the  apostles  and  elders  were  gathered  together  to  consider  of 
this  matter."  7  And  when  there  had  been  much  questioning,  Peter  rose  up 
and  said  unto  them, 

Brethren,  ye  know  that  a  good  while  ago  God  made  choice  among  you, 
that  by  my  mouth  the  Gentiles  should  hear  the  word  of  the  Gospel,  and  be- 
lieve. 8  And  God,  who  knoweth  the  heart,  bare  them  witness,  giving  them 
the  Holy  Spirit,  even  as  He  did  unto  us ;  9  and  He  made  no  distinction  be- 
tween us  and  them,  cleansing  their  hearts  by  faith.  10  Now,  therefore,  why 
make  ye  trial  of  God,  that  ye  should  put  a  yoke  upon  the  neck  of  the  disci- 
ples, which  neither  our  fathers  nor  we  were  able  to  bear?  11  But  we  be- 
lieve that  we  shall  be  saved  through  the  grace  of  the  Lord  Jesus  in  like 
manner   as  they. 

12  And  all  the  multitude  kept  silence ;  and  they  hearkened  unto  Barna- 
bas and  Paul  rehearsing  what  signs  and  wonders  God  had  wrought  among 
the  Gentiles  through  them. 

13  And,  after  they  held  their  peace,  James  answered,  saying.  Brethren, 
hearken  unto  me :     14  Symeon  hath  rehearsed  how  first  God  visited  the  Gen- 

233 


XV:  6-7]     THE   TESTIMONY   OF   THE   WITNESSES 

tiles,  to  take  out  of  them  a  people  for  His  name.     15  And  to  this  agree  the 
words  of  the  prophets ;  as  it  is  written, 

16  After  these  things  I  will  return. 

And  I  will  build  again  the  tabernacle  of  David  which  is  fallen; 
And  I  will  build  again  the  ruins  thereof, 
And  I  will  set  it  up: 

17  That  the  residue  of  men  may  seek  after  the  Lord, 
And  all  the  Gentiles,  upon  whom  my  name  is  called, 

18  Saith  the  Lord,  who  maketh  these  things  known  from  of  old.  19 
Wherefore  my  judgment  is,  that  we  trouble  not  them  that  from  among  the 
Gentiles  turn  to  God ;  20  but  that  we  write  unto  them,  that  they  abstain  from 
the  pollutions  of  idols,  and  from  fornication,  and  from  what  is  strangled,  and 
from  blood.  21  For  Moses  from  generations  of  old  hath  in  every  city  them 
that  preach  him,  being  read  in  the  synagogues  every  ^bbath. 


I.  The  general  discussion, — vs.  6-7a.  2.  The  speech  of  Peter, — vss.  yb-ii. 
3.  The  story  of  Paul  and  Barnabas, — vs.  12.  4.  The  speech  of  James, — 
vss.  13-21. 


I.     The  general  discussion, — vss.  6-ja. 

From  the  word  which  Luke  uses  (Questioning)  it  would  seem 
as  if  this  discussion  were  largely  a  presentation  of  the  subject 
from  the  point  of  view  of  the  Christian  Pharisees.  And  even  to 
their  minds  the  subject  appeared  chiefly  in  the  form  of  questioning. 
May  we  not  reverently  imagine  them  troubled  with  such  questions 
as  these,  viz. — Was  not  circumcision  ordained  of  old, — an  ordi- 
nance of  Divine  appointment?  Has  God  given  any  intimation  of 
His  will  that  this  requirement  should  be  abrogated?  How  can  the 
ages-old  and  Divinely  appointed  restrictions  of  our  Jewish  economy 
be  reconciled  with  the  offer  of  salvation  to  all  mankind  except  in 
one  way?  Admitting  that  our  Divine  Lord's  command  must  be 
obeyed,  and  the  Gospel  must  be  preached  to  every  creature  under 
heaven,  how  can  it  be  done  without  breaking  down  the  older  and 
more  sacred  requirements  of  the  law,  except  we  call  upon  all,  who 
believe  and  accept  Jesus  as  their  Saviour,  to  be  circumcised  and 
keep  the  law  of  Moses? 

These  and  such  like  questions  seem  to  have  been  propounded 
to  the  Council;  and  evidently  in  the  judgment  of  those  who  asked 
them  they  admitted  of  but  one  answer,  and  that  answer  favorable 
to  their  contention. 

234 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XV:  7-1 1 
Verse  6.    A  free  interchange  of  opinions  is  likely  to  elicit  the  truth. 


2.     The  speech  of  Peter, — vss.  yh-ii. 

It  was  eminently  fitting  that  Peter  should  first  voice  an  answer 
to  these  questionings.  Had  he  not  been  troubled  by  them  himself  ? 
And  had  they  not  been  answered  to  his  mind  by  the  vision  of  the 
house-top  in  Joppa?  And  under  the  guidance  of  that  vision  had 
not  he,  a  circumcised  Jew,  opened  the  door  of  faith  to  uncircum- 
cised  Gentiles? 

Peter's  address  was  eminently  practical.  He  takes  the  same 
position  before  the  Council  that  he  had  taken  fifteen  or  twenty 
years  before,  when  they  of  the  circumcision  complained  of  his 
course  at  Csesarea.  He  emphasizes  the  facts.  There  is  no  getting 
around  facts.  And  the  points  he  makes  are  these,  viz. — (i)  God 
had  chosen  through  him  to  make  the  first  offer  of  the  Gospel  to 
the  uncircumcised  Gentiles.  (2)  He  had  accompanied  the  accept- 
ance of  that  offer  by  them  with  the  gift  of  the  Holy  Spirit  to  them, 
even  as  to  the  company  of  Jewish  disciples  at  Pentecost.  (3)  That 
gift  had  not  been  conditioned  on  their  submission  to  circumcision, 
or  any  other  ceremonial  rite.  (4)  These  being  the  facts,  about  which 
as  facts  there  could  be  no  question,  what  right  had  they  to  require 
of  the  Gentile  converts  what  the  Holy  Spirit  did  not  require? 
(5)  This  rite  of  circumcision  has  been  a  yoke  of  servitude  both  to 
our  fathers  and  to  ourselves.  If  the  Lord  by  His  guiding  Spirit 
has  chosen  to  release  our  Gentile  brethren  from  this  yoke,  who 
are  we  that  we  should  require  them  still  to  bear  it?  (6)  The  free 
and  gracious  principles  of  the  Gospel  have  delivered  men  from  this 
bondage  to  ceremonial  observances.  "We  believe  that  we  shall  be 
saved," — not  through  our  conformity  to  a  ceremonial  rite — but 
"through  the  grace  of  the  Lord  Jesus,  in  like  manner  even  as 
they," — even  as  the  Divine  Lord  has  ordained  that  they  shall  be 
saved  by  the  hearing  of  faith,  and  not  by  the  observance  of  a 
ceremony. 


Verses  7b-ii.  The  possessor  of  an  influential  judgment  adds  greatly  to 
his  power  by  the  timely  expression  of  his  views.  Peter  and  James  carried 
the  assembly  by  wisely  waiting  till  others  had  had  their  say  before  express- 


XV:  12]       THE   TESTIMONY    OF   THE   WITNESSES 

ing  their  opinions. — Vss.  7-1  r.  A  single  pertinent  fact  is  worth  days  of  con- 
troversy. The  bearing  of  Peter's  fact: — (i)  God  had  sent  him  to  Caesarea; 
— (2)  God  knew  the  hearts  of  those  to  whom  He  sent  him; — (3)  God  gave 
the  household  of  Cornelius  the  gift  of  the  Holy  Spirit; — (4)  God  made  no 
distinction  between  these  Gentiles  and  the  Jews; — (5)  God  gave  to  them  as 
to  us  the  cleansing  of  faith. — Vs.  10.  Putting  needless  yokes  on  believers  is 
tempting   God, — making  trial  of  His  infinite  patience  and   forbearance. — Vs. 

II.  Both  Jew  and  Gentile  are  saved,  if  saved  at  all,  in  one  and  the  same 
way,  through  the  grace  of  the  Lord  Jesus,  by  faith  in  His  ever-blessed  name. 

Vs.  II.    Grace, — The  One  Way  of  Salvation. 

I.    The  apostolical  confession  of  faith. 
II.     The  converted  moral  man's  intimate  statement. 

III.  The  confession  of  the  great  outward  sinner  when  converted. 

(Spurgeon.) 


3.     The  story  of  Paul  and  Barnabas, — vs.  12. 

The  address  of  Peter  brought  the  Council  face  to  face  with  the 
fact  that  God  Himself  had,  in  the  case  of  Cornelius,  settled  the 
admission  of  an  uncircumcised  Gentile  and  his  household  to  all  the 
rights  and  privileges  of  Christian  discipleship,  and  did  not  require 
him  and  his  to  enter  the  Christian  Church  through  a  Jewish  gate. 
It  was  natural,  then,  for  the  Council  to  inquire  whether  the  facts 
in  the  experience  of  the  missionaries  from  Antioch  had  any  bear- 
ing in  the  same  direction.  So  Paul  and  Barnabas  are  called  upon 
to  rehearse  the  events  of  their  evangelistic  tour.  They  had  told 
the  story  to  their  brethren  in  Antioch.  A  second  time  they  had 
gone  over  the  interesting  narrative  to  the  Churches  on  the  way  to 
the  Council.  A  third  time  they  had  repeated  the  tale,  in  private, 
apparently,  to  the  leaders  of  the  Church  in  Jerusalem.  And  now 
the  fourth  time  they  are  required  to  tell  the  story  before  the 
assembled  Council.  They  seem  to  have  been  called  upon  to  do  this ; 
they  did  not  volunteer  the  information.  Their  modesty  kept  them 
in  the  background.  And  this  spirit  of  self-abnegation  gave  signifi- 
cant form  to  their  rehearsal.  It  was  a  rehearsal,  not  of  what  they 
had  done  or  said,  but  of  what  "the  Lord  had  wrought  among  the 
Gentiles  through  them." 

It  was  a  strange  and  thrilling  tale.  Silence  and  wondering 
praise  must  have   enveloped   the   contending  parties   in  that  first 

236 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XV :  13-21 

Christian  Council,  as  God's  servants  told  of  their  initial  experi- 
ences in  Salamis  and  in  Paphos,  and  of  the  judgment  of  God  upon 
the  blinded  Elymas.  And  as  they  continued  the  story  of  their 
journey  to  the  high  lands  of  Phrygia,  and  told  of  those  wondrous 
sabbath  days  in  Antioch,  the  persecutions  of  Iconium  and  Lystra, 
the  wondrous  healing  of  the  cripple  before  the  temple  of  Jupiter, 
and  the  precious  gleanings  of  the  harvest  in  little  Derbe,  the  hearts 
of  the  Council  must  have  been  carried  away;  and  they  were  ready 
to  join  in  thanksgiving  to  their  risen  and  glorified  Lord,  who  had 
given  such  victory  to  his  missionary  heralds. 

Peter's  speech  and  the  evangelists'  story  practically  settled 
the  question ;  and  it  would  seem  as  if  the  whole  Council  must  come 
to  this  conclusion, — If  God  has  set  His  seal  of  approval  on  the 
course  of  our  missionary  brethren,  what  are  we  that  we  should 
withstand  God?  There  was  one  influence,  however,  yet  to  be 
taken  account  of,  the  force  and  direction  of  which  it  was  necessary 
to  measure,  before  the  decision  of  the  Council  could  be  registered, — 
that  was  the  attitude  of  those  who  still  were  zealous  for  the  law; 
and  this  attitude  it  was  supposed  would  be  set  forth  by  their  chief 
leader.    And  so  we  come  to 


4.     The  speech  of  James, — vss.  13-21. 

This  James  was  not  one  of  the  Twelve  Apostles.  He  is  known 
in  history  as  "the  Lord's  brother,"  and  was  the  author  of  our 
"Epistle  General  of  James."  While  not  one  of  the  Twelve,  he 
had  come  to  a  position  of  commanding  influence  in  the  Mother- 
Church  not  second  to  any  apostle.  He  was  a  conservative  Chris- 
tian Jew ;  and,  as  is  evident  from  his  epistle,  laid  special  emphasis 
upon  obedience  to  the  law.  He  was  naturally  ascetic  in  disposi- 
tion, and  had  come  to  be  known  as  a  leader  of  all  believers  who 
remained  "zealous  for  the  law,"  and  who  preferred  still  to  keep 
"the  customs  which  Moses  had  delivered  to  them." 

His  position,  then,  on  the  pending  question  was  of  immense 
moment.  Should  he  side  with  "the  strict  constructionists"  the 
Council  would  be  sadly  divided;  and  the  progress  of  the  Gospel 
would  be  greatly  hindered  by  the  unsettled  controversy.  On  the 
other  hand,  if  he  agreed  with  Peter  and  the  missionaries,  the  whole 

2Z7 


XV:  13-21]  THE   TESTIMONY   OF   THE   WITNESSES 

force  of  the  Council  would  be  behind  Paul  and  Barnabas :  and  the 
Gospel  they  preached  of  salvation  by  grace,  through  faith  alone 
in  the  crucified  and  risen  Nazarene,  would  have  free  course  and 
be  glorified.  We  can  well  imagine,  therefore,  with  what  absorbing 
interest  the  assembly  awaited  the  words  of  the  great  leader.  They 
were  not  long  left  in  doubt. 

James  accepted  at  once  Peter's  testimony  to  the  Divine  Call  of 
the  uncircumcised  Gentiles  through  his  ministry.  And  he  imme- 
diately proceeded  to  show  that  this,  so  far  from  being  contrary 
to  the  Divine  order,  was  in  fulfillment  of  God's  promises  in  the 
prophetic  Scriptures.  The  reestablishment  of  the  Jewish  state  had 
this  ultimate  end  in  view,  the  calling  of  the  Gentiles, — 

"That  the  residue  of  men  may  seek  after  the  Lord, 
And  all  the  Gentiles  upon  whom  my  name  is  called." 

Reasoning  from  the  premises  thus  outlined  the  speaker  does  not 
leave  the  assembly  long  in  doubt  as  to  his  conclusion.  That  con- 
clusion is  this, — In  view  of  the  fact  that  God  in  accordance  with 
His  word  of  olden  time  has  accepted  the  uncircumcised  Gentiles, 
who  have  come  to  believe,  and  that,  too,  without  any  conformity 
to  an  external  ceremony, — "wherefore  my  judgment  is  that  we 
trouble  not  them  that  from  among  the  Gentiles  turn  to  God." 

The  judgment  of  James  carried  the  whole  assembly;  and,  as  the 
letter  to  Antioch  makes  clear,  the  apostles  and  elders  came  to  a 
unanimous  decision  on  the  case  referred  to  them.  In  some  sub- 
ordinate matters  also  the  Council  followed  the  judgment  of  him 
whose  high  honor  it  is  to  be  known  as  "James  the  Just."  He  would 
not  have  the  Gentile  converts  taught  anything  subversive  of  salva- 
tion by  free  grace  alone:  at  the  same  time  he  would  guard  them 
against  any  turning  of  that  grace  of  God  into  lasciviousness. 
Therefore  his  judgment  was  that  they  should  be  warned  to  "abstain 
from  the  pollutions  of  idols,  and  from  fornication,  and  from  what 
is  strangled,  and  from  blood." 

And  the  zealous  expounder  of  the  law  closes  his  address  with 
this  somewhat  enigmatical  reason  for  his  position, — "For  Moses 
from  generations  of  old  hath  in  every  city  them  that  preach  him, 
being  read  in  the  synagogues  every  sabbath."  There  are  three 
plausible  explanations  of  these  words: — (i)  We,  who  are  "zealous 

238 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XV :  13-21 

for  the  law,"  need  not  fear  that  our  action  will  lead  to  any  neglect 
of  Moses,  for  he  is  constantly  brought  before  our  brethren  in 
every  city,  being  read  weekly  in  the  synagogues: — (2)  These  in- 
junctions are  not  needed  by  Jewish  believers,  for  they  are  in- 
structed out  of  the  law  as  to  these  things,  in  the  weekly  reading 
of  the  same;  and  therefore  we  need  to  remind  only  our  Gentile 
brethren  of  these  obligations: — (3)  To  allow  such  practices  among 
the  Gentiles  would  be  a  stumbling-block  to  their  fellow-worshipers 
among  the  Jews,  to  whom  they  are  forbidden  in  their  law,  of 
which  they  are  reminded  in  the  sabbath-day  rehearsal  of  the  same. 
It  is  likely  that  the  truth  will  be  found  in  all  three  of  these 
reasons,  though  less  significance  attaches  to  the  last  than  to  the 
other  two  in  view  of  the  fact  that  very  soon  Gentile  believers  ceased 
to  worship  in  the  synagogues,  and  built  houses  of  worship  of  their 
own. 


Verse  12.  The  miracles  wrought  by  the  power  of  God,  through  the 
hands  of  the  apostles,  were,  and  were  intended  to  be,  evidences  of  their 
Divine  Commission.  They  also  voiced  the  acceptance  of  the  Gentiles  into 
the  family  of  God. — Vs.  14.  The  election  of  grace  is  a  solemn,  mysterious, 
yet  blessed  reality.  What  God  did  through  Peter  and  the  pioneer  mission- 
aries of  the  primitive  Church,  He  is  still  doing  every  day  and  everywhere, 
visiting  the  nations,  "to  take  out  of  them  a  people  for  His  name." — Vs.  15. 
God's  word  is  often  best  interpreted  by  His  providences.  God  gave  Israel 
the  revelation  of  the  way  of  salvation,  not  for  Israel  alone,  but  that  through 
Israel  it  might  be  made  known  to  all  nations. — Vss.  19-20.  The  Church  of 
Christ  is  in  the  world,  not  to  conserve  outworn  rites  and  ceremonies,  but  by 
the  outshining  of  a  pure  and  holy  example  to  shame  the  abysmal  degrada- 
tions of  a  lost  world,  and  by  the  power  of  the  Christ-life  to  lift  it  up  to  a 
plane  of  purity  and  peace. 


Sub-section  3. — The  Letter, — vss.  22-35. 

22  Then  it  seemed  good  to  the  apostles  and  the  elders,  with  the  whole 
Church,  to  choose  men  out  of  their  company,  and  send  them  to  Antioch 
with  Paul  and  Barnabas ;  namely,  Judas,  called  Barsabbas,  and  Silas,  chief 
men  among  the  brethren : 

23  And  they  wrote  thus  by  them.  The  apostles  and  the  elders,  brethren, 
unto  the  brethren  who  are  of  the  Gentiles  in  Antioch  and  Syria  and  Cilicia, 
greeting:  24  Forasmuch  as  we  have  heard  that  certain  who  went  out  from 
us  have  troubled  you  with  words,  subverting  your  souls,  to  whom  we  gave 

239 


XV:  22]      THE   TESTIMONY   OF   THE    WITNESSES 

no  commandment;  25  it  seemed  good  to  us,  having  come  to  one  accord,  to 
choose  out  men  and  send  them  unto  you  with  our  beloved  Barnabas  and 
Paul,  26  men  that  have  hazarded  their  lives  for  the  name  of  our  Lord  Jesus 
Christ.  27  We  have  sent,  therefore,  Judas  and  Silas,  who  themselves  also 
shall  tell  you  the  same  things  by  word  of  mouth.  28  For  it  seemed  good  to 
the  Holy  Spirit,  and  to  us  to  lay  upon  you  no  greater  burden  than  these 
necessary  things :  29  that  ye  abstain  from  things  sacrificed  to  idols,  and  from 
blood,  and  from  things  strangled,  and  from  fornication ;  from  which,  if  ye 
keep  yourselves,  it  shall  be  well  with  you.     Fare  ye  well. 

30  So  they,  when  they  were  dismissed,  came  down  to  Antioch ;  and, 
having  gathered  the  multitude  together,  they  delivered  the  epistle.  31  And, 
when  they  had  read  it,  they  rejoiced  for  the  consolation.  32  And  Judas  and 
Silas,  being  themselves  also  prophets,  exhorted  the  brethren  with  many 
words,  and  confirmed  them.  33  And,  after  they  had  spent  some  time  there, 
they  were  dismissed  in  peace  from  the  brethren  unto  those  that  had  sent 
them  forth.  35  But  Paul  and  Barnabas  tarried  in  Antioch,  teaching  and 
preaching  the  word  of  the  Lord,  with  many  others  also. 


The  messengers, — vs.  22.    2.  The  message, — vss.  23-29.     3.  The  outcome, 
—vss.  30-35. 


I.    The  messengers, — vs.  22. 

It  was  a  wise  arrangement  of  the  Council  to  send  their  own 
representatives  down  to  Antioch  with  Paul  and  Barnabas,  bearing 
their  written  instructions,  that  there  might  be  no  question  as  to  the 
mind  of  the  Apostles  and  Elders.  The  men  chosen  for  this  mission 
were  Judas  called  Barsabbas  and  Silas.  Of  the  first  we  know  noth- 
ing but  his  name.  It  is  an  ingenious  conjecture  that  Sabbas,  or 
Zabbas,  was  a  contracted  form  of  Zebedee,  and  that  Judas  Bar- 
Zebedee  was  a  brother  of  the  elder  James  and  John, — "sons  of 
Zebedee."  A  more  probable  suggestion  is  that  he  was  a  brother  of 
Joseph  Barsabbas,  whose  surname  was  Justus,  chosen  by  the  early 
disciples  as  a  possible  successor  to  Judas  Iscariot.  Of  Silas'  ante- 
cedents we  know  little  more  than  we  do  of  Judas.  But  he  does  not 
disappear  from  the  history  as  does  his  fellow-commissioner. 
Whether  he  remained  in  Antioch  after  his  mission  from  the  Coun- 
cil had  been  fulfilled,  or  returned  to  that  city  subsequently  is  left 
in  doubt,  in  view  of  the  omission  of  verse  34  in  the  Revised  Ver- 
sion. We  know  that  he  became  Paul's  traveling  companion,  and 
shall  meet  him  in  various  incidents  of  the  subsequent  history.    The 

240 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XV :  23-39 

Philippian  episode  lends  probability  to  the  conjecture  that  Silas, 
like  Paul,  was  entitled  to  the  rights  and  privileges  of  Roman  citizen- 
ship. At  present  he  shared  with  his  brother  Judas  the  more  honor- 
able, if  less  advantageous,  title  of  "prophet"  in  the  Church  of 
Jerusalem. 

By  these  men  the  letter  of  the  Council  was  carried  down  to 
Antioch. 


2.  The  message, — vss.  2^-2^. 

The  letter  itself  is  notable,  both  for  what  it  says,  and  what  it 
omits  to  say.  There  is  first  an  explicit  disavowal  of  all  responsi- 
bility for  the  false  teaching  of  the  "men  of  Judea."  The  apostles 
had  not  authorized  either  their  mission  or  their  teaching.  Then 
follows  a  most  cordial  endorsement  of  the  missionaries  of  Antioch, 
their  "beloved  Barnabas  and  Paul."  Then,  through  the  Divine 
guidance  having  come  from  many  diflferent  opinions  to  a  unanimous 
decision,  they  claim  the  mind  of  the  Holy  Spirit,  and  give  this  as 
their  judgment, — To  lay  upon  them  no  greater  burden  than  four 
specified  necessary  things.  The  contention  in  Antioch  had  been 
about  the  obligation  of  circumcision.  By  the  elimination  of  this 
rite  from  the  list  of  necessary  things,  the  letter  granted  liberty  to 
Gentile  believers,  but  in  a  politic  and  considerate  way  that  would 
not  needlessly  grate  upon  the  sensibilities  of  those  who  were  most 
"zealous  for  the  law." 

The  four  necessary  things  specified  in  the  letter  are  perhaps 
strictly  reducible  to  three, — the  prohibition  of  things  strangled  being 
due  in  all  probability  to  the  retention  of  the  blood  in  the  animal 
thus  slain.  Both  prohibitions  were  founded  upon  the  provision 
of  the  law  that  in  the  blood  was  the  life;  and  the  shedding  of  the 
blood  was  the  life  and  efficacy  of  the  sacrifice,  whether  of  the  lamb 
at  the  altar,  or  the  Lamb  on  Calvary.  It  is  not  at  all  certain  also 
that  there  may  not  have  been  to  the  Jews,  and  may  not  now  be  to 
us,  hygienic  reasons  for  prohibiting  the  use  of  the  blood  as  an 
article  of  diet. 

Possibly  these  restrictions  of  the  apostolic  letter  may  be  still 
further  reduced  to  two.  At  first  thought  we  are  surprised  to  find 
the  sin  of  fornication  catalogued  with  ceremonial  observances.    The 

241 


XV:  30-33]     THE   TESTIMONY   OF   THE    WITNESSES 

wonder  is  not  that  this  sin  should  be  forbidden,  but  that  it  should 
have  been  thought  necessary  to  specify  the  prohibition,  and  in 
such  a  catalogue, — as  if,  in  the  judgment  of  the  Council,  it  was  no 
more  a  sin  to  commit  fornication  than  it  was  to  eat  meat  that  had 
been  offered  in  sacrifice  to  an  idol,  or,  for  example,  a  blood  pudding, 
or  some  other  article  of  diet,  of  which  blood  formed  a  constituent 
element. 

There  are  two  possible  explanations  of  the  mention  of  this 
sin  in  the  list  of  prohibited  things.  One  reveals  the  deep  degrada- 
tion of  heathenism.  It  was  abysmal,  and  this  violation  of  the  law 
of  purity  had  become  so  common  that  the  moral  sense  of  even  new 
converts  was  not  shocked  by  its  prevalence  in  their  households. 
The  other  reason  connects  this  prohibition  with  the  first  restriction. 
They  were  to  abstain  from  the  pollutions  of  idols,  as  well  as  from 
fornication.  Most  prominent  among  the  pollutions  of  idolatry 
was  the  legalized  prostitution  which  formed  so  frequent  an  adjunct 
of  the  worship  of  heathen  temples.  And  the  Council,  writing  for 
the  benefit  of  believers  who  lived  under  the  shadow  of  the  infamous 
grove  of  Daphne  in  Antioch  and  the  Paphian  pollutions  in  Cyprus, 
could  not  but  voice  the  call  of  the  Prophets  of  old, — "Come  ye  out 
from  among  them,  and  be  ye  separate,  saith  the  Lord,  and  touch 
no  unclean  thing;  and  I  will  receive  you,  and  will  be  to  you  a 
Father,  and  ye  shall  be  to  me  sons  and  daughters,  saith  the  Lord 
Almighty." 


3.    The  outcome, — vss.  30-35. 

The  home-coming  of  the  missionaries,  accompanied  by  the 
delegates  of  the  Council,  was  an  occasion  of  great  joy  to  the  disci- 
ples in  Antioch.  The  assembling  of  the  multitude  of  behevers,  the 
reading  of  the  letter  of  the  Council,  and  the  exhortations  of  the 
prophets  from  Jerusalem,  Judas  and  Silas,  made  it  a  red-letter  day 
in  the  Syrian  Capital.  We  shall  very  much  underestimate  the  au- 
thority of  the  Council,  and  the  efficiency  of  its  decision,  if  we  con- 
clude that  the  settlement  of  the  controversy  effected  by  the  apostles 
and  elders  was  but  partial  and  temporary.  So  many  believe.  And 
it  is  true  that  Paul  especially  met  the  machinations  of  the  Judaizing 
teachers  almost  everywhere  in  his  missionary  journeys.  They  hin- 
dered his  work,  and  added  greatly  to  the  sorrows  of  his  ministry; 

242 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XV :  36-40 

and  eventually  in  Jerusalem  with  the  unbelieving  Jews  led  to  his 
arrest  and  delivery  into  the  hands  of  the  Romans.  But,  after  all, 
they  were  a  comparatively  small  section  of  the  professing  Church. 
Their  influence  was  constantly  diminishing.  And  in  the  approach- 
ing cataclysm  of  Jerusalem's  overthrow  they  went  down  to  irre- 
trievable ruin,  and  were  heard  of  no  more.  But  the  great  doctrine 
of  salvation  by  grace  alone  through  faith  in  Jesus  of  Nazareth  was 
established  upon  impregnable  foundations;  and  no  ceremonial  ob- 
servance was  regarded  as  essential  to  its  completeness  and  efficiency. 
The  section  closes  with  the  peaceful  dismissal  of  the  messengers 
of  the  Council,  while  the  pioneer  missionaries,  Paul  and  Barnabas, 
with  many  others  tarried  in  Antioch,  "teaching  and  preaching  the 
word  of  the  Lord." 


Verses  30-35.     A  halt  in  the  missionary  propaganda  is  wise,  if  it  leads 
to  the  removal  of  hindrances,  and  the  unification  of  evangelistic  forces.    Joy,"7 
peace,   and  courage  spring  up  on  the  settlement  of  controversies.     Spiritual  ( 
strength  comes  from  the  ministration  of  the  truth.     What  joy  it  is  to  turn 
from  ecclesiastical  bickerings  to  the  work  of  world-wide  evangelization! 


Section  3. — The  Testimony  of  Paul  and  Silas  ; — The  Second  Missionary 
Journey^ — 15 :36 18 122. 

SuB-SECTiON  I. — The  Contention, — vss.  36-40. 

36  And  after  some  days  Paul  said  unto  Barnabas,  Let  us  return  now  and 
visit  the  brethren  in  every  city  wherein  we  have  proclaimed  the  word  of  the 
Lord,  and  see  how  they  fare. 

37  And  Barnabas  was  minded  to  take  with  them  John  also,  who  was 
called  Mark.  38  But  Paul  thought  not  good  to  take  with  them  him  who 
withdrew  from  them  from  Pamphylia,  and  went  not  with  them  to  the  work. 

39  And  there  arose  a  sharp  contention,  so  that  they  parted  asunder  one 
from  the  other. 

And  Barnabas  took  Mark  with  him  and  sailed  away  unto  Cyprus,  40  but 
Paul  chose  Silas,  and  went  forth,  being  commended  by  the  brethren  to  the 
grace  of  the  Lord. 


The  occasion  of  the  quarrel, — vs.  36.    2.  The  cause  of  it, — vs.  37.    3.  The 
right  of  it, — vs.  38.    4.   The  consequences  of  it, — vss.  39-40. 

243 


XV 136]     THE   TESTIMONY   OF   THE   WITNESSES 


I.    The  occasion  of  the  quarrel, — vs.  ^6. 

The  second  missionary  journey  grew  out  of  Paul's  interest  in 
the  converts  made  during  the  first  evangelistic  tour.  The  great 
missionary  was  not  satisfied  with  tarrying  in  Antioch.  The  door 
was  doubtless  wide  open  for  preaching  the  word  in  the  Syrian 
capital;  but  Paul's  heart  was  with  his  inexperienced  brethren  in 
far-off  Pisidia  and  Lycaonia.  And  hence  his  proposal  to  Barnabas, 
— "Let  us  return  now  and  visit  the  brethren  in  every  city  wherein 
we  have  proclaimed  the  word  of  the  Lord,  and  see  how  they  fare." 
That  Paul  had  intended  to  confine  the  proposed  visit  to  the  Churches 
already  founded  we  can  hardly  believe.  But  it  is  a  noticeable  fact 
that  the  strengthening  of  the  native  Churches  was  regarded  by 
these  pioneer  missionaries  as  of  the  first  importance  in  the  evange- 
lization of  heathen  peoples.  They  had  ordained  them  elders,  and 
appointed  leaders  in  every  city,  and  commended  them  to  the  Lord, 
on  whom  they  had  come  to  believe. 

But  now  Paul  was  anxious  to  know  how  they  were  getting  on. 
He  had  planted  lights  in  dark  places;  he  would  know  if  those  lights 
were  shining  all  around  them.  Founded  by  missionaries,  they  were 
to  be  missionary  Churches.  So  only  could  the  missionary  propa- 
ganda spread  from  place  to  place  and  people  to  people.  And  this 
was  the  apostle's  thought, — if  we  would  conquer  the  world  for 
Christ,  we  must  confirm  the  feeble  Churches,  and  make  them  strong 
to  spread  abroad  the  glad  tidings. 

This  proposal  of  a  second  evangelistic  tour  was  the  occasion 
of  a  quarrel  between  these  old  friends. 


Verse  36.  The  care  and  training  of  young  converts  is  as  important  and 
necessary  as  the  seeking  of  new  ones. — Vs.  36.  The  evangelization  of  every 
nation  must  be  done  largely  by  its  own  people. — ^Vs.  36.  The  first  and  chief 
work  of  the  foreign  missionary  must  be  the  strengthening  of  new  disciples, 
and  the  raising  up  and  training  of  native  ministers  and  evangelists. 

Vs.  36.    The  Second  Missionary  Journey. 

I.    Decided  on. 

1.  Reasons  for  it. 

2.  Preparations  for  it. 

244 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XV :  37-38 

II.     The  plan  of  it. 

1.  Revisiting  old  fields. 

2.  Opening  up  new  ones. —  (Mitchell,  Rev.  Dr.  Arthur.) 


2.     The  cause  of  it, — vs.  j/. 

Barnabas  responded  heartily  to  the  proposition  of  his  old  com- 
rade, and  seemed  quite  as  willing  to  go  as  Paul  himself.  But  he 
wanted  to  take  with  them  again  Mary's  son,  John  Mark.  Paul  was 
not  willing  to  take  him.  Hence  arose  the  difiference  between  the  old 
friends ;  and  the  difference  ended  in  a  quarrel  and  serious  breach 
and  separation.  John  Mark  had  gone  with  Paul  and  Barnabas  to, 
and  through,  the  island  of  Cyprus ;  but  when  they  came  to  Pam- 
phylia,  he  left  them,  and,  as  Paul  thought,  without  any  justifiable 
reason  returned  to  Jerusalem. 

Barnabas  was  naturally  attached  to  his  kinsman,  and  thought  it 
would  be  mutually  advantageous  to  give  his  cousin  another  trial. 
We  have  no  means  of  knowing  why  John  did  not  continue  in  the 
missionary  service.  It  was  certainly  for  some  reason  that  com- 
mended itself  to  Barnabas,  but  not  to  Paul.  And  this  difference  of 
judgment  grew  into  feelings  of  personal  alienation.  We  have  rea- 
son to  believe  that  this  element  of  personal  bitterness  did  not  long 
continue ;  but,  while  it  lasted,  it  led  to  sharp  contention  and  division. 


Verse  37.  The  advancement  of  kindred  by  those  in  official  station  should 
be  done  with  extreme  care,  and  chiefly  on  the  judgment  of  others.  Even 
the  children  of  foreign  missionaries  may  not  always  wisely  be  inducted  into 
the  foreign  missionary  service. 


3.     The  right  of  it, — vs.  38. 

We  have  hardly  sufficient  data  for  reaching  a  just  and  impartial 
determination  of  the  question, — Who  had  the  right  of  it  in  this 
quarrel  ?  But  it  looks  as  if  we  should  be  compelled,  on  the  whole, 
to  decide  in  favor  of  Paul.  The  judgment  of  Barnabas  was  likely 
to  be  biased  in  favor  of  John  by  the  fact  that  he  was  his  kinsman. 
It  is  altogether  probable,  too,  that  Barnabas,  with  his  usual  great- 
heartedness,  may  have  thought  that,  notwithstanding  his  previous 
conduct,  John  possessed  admirable  qualifications  for  the  mission- 

24s 


XV:  38]     THE   TESTIMONY    OF   THE    WITNESSES 

ary  service,  and  that  it  was  hardly  fair  to  turn  him  down  after  a 
single  trial. 

But  Paul's  judgment  was  more  likely  to  be  clearer  than  his 
companion's.  The  desire  to  advance  one's  kindred  in  Church  or 
State  has  always  been  a  great  temptation,  and  has  grown  to  be  a 
great  evil,  in  which  private  interests  override  the  public  good.  The 
case  of  Barnabas  and  Mark  is  a  suggestive  instance  of  incipient 
nepotism,  which  deserves  the  frowns  of  all  good  men,  and  merited 
the  disapprobation  of  the  apostle  Paul. 

It  is  further  noticeable  that  Paul's  objection  to  Mark  was 
founded  on  the  latter's  withdrawal  from  the  work,  and  that,  too, 
just  when  it  was  becoming  more  and  more  difficult,  and  when  his 
services  would  be  more  and  more  needed.  Pie  had  been  quite  will- 
ing to  be  a  missionary  among  his  kindred  in  Cyprus,  but  lost  heart 
for  the  service  apparently  as  they  turned  their  faces  to  the  moun- 
tainous regions  of  Phrygia.  Such  a  man,  Paul  thought,  was  not 
of  the  right  kind  of  stuff  to  make  a  missionary.  He  had  put  his 
hand  to  the  plow,  and,  looking  back,  demonstrated  his  unfitness 
for  a  life  of  self-denying  evangelism. 

That  this  view  of  Paul  commended  itself  to  the  Church  as  the 
right  one  seems  to  be  evidenced  by  the  fact  that,  while  Barnabas, 
taking  Mark,  sailed  away  to  Cyprus  without  apparently  any  notice 
to,  or  commendatory  farewell  from,  the  Church,  Paul  and  Silas 
went  forth  "being  commended  by  the  brethren  to  the  grace  of  the 
Lord."  

Verse  ■i'J-  It  is  a  valid  objection  to  accepting  a  candidate  for  service,  to 
be  overcome,  indeed,  by  other  considerations,  that  he  at  one  time  "went  not 
to  the  work." — Vs.  39.  Good  men  are  not  perfect.  In  all  personal  quarrels 
the  wrong  is  not  usually  all  on  one  side. — Vss.  39-403.  If  workers  cannot 
agree  it  is  better  to  separate  and  each  work  on  his  own  line ;  only  let  eacli 
be  sure  he  carries  the  Divine  Spirit  in  his  working. — Vs.  39.  Differences  in 
judgment,  and  as  to  matters  of  principle,  should  not  lead  to  personal  aliena- 
tion.— Vs.  40.  It  is  a  great  matter  to  be  commended  by  the  Church  to  the 
grace  of  God  in  the  work  to  which  we  are  commissioned. 


4.    Tke  consequences  of  it, — vss.  ^pb-40. 

We  study  this  contention  between  Paul  and  Barnabas  with  feel- 
ings of  sadness.  Good  men  sooner  or  later  must  get  over  their 
quarrels ;  and  this  one  evidently  did  not  last  long.     Paul  soon  after 

246 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XV :  39-40 

bears  honorable  testimony  to  the  high  character  of  Barnabas  (Gal. 
2:13),  and  still  later  testifies  to  Mark's  usefulness  in  the  ministry 
(2  Tim.  4:11).  But  their  co-working  in  the  missionary  service 
seems  to  have  almost  ended  with  that  first  missionary  journey.  It 
must  have  been  an  embarrassing  question  which  confronted  Barna- 
bas in  Cyprus,  and  Paul  in  Derbe,  Lystra,  etc., — Where  is  your 
old  comrade  ? 

But  God  overruled  the  controversy  to  the  doubling  of  the  mis- 
sionary forces;  and  two  bands  went  forth  to  publish  the  glad 
tidings  where  it  had  been  man's  plan  to  send  but  one. 


Verse   40.     God    sometimes    makes    the    foibles    and    differences    of    His 
servants  to  increase  the  working  force  of  those  who  serve  Him. 

Vss.  36-41.    The  Quarrel  of  Barnabas  and  Saul. 

I.  Probability  is  no  certain  guide  for  us  in  judging  the  future. 

n.  Little  things  are  often  more  trying  to  the  temper  than  great. 

HI.  Christianity  allows  scope  for  discretionary  action. 

IV.  The  best  men  are  not  absolutely  infallible. 

V.  Under  the  gracious  rule  of  Heaven  evil  is  made  subservient  to  the  prog- 
ress of  good. 

VI.  Earnest  work  will  inevitably  rectify  our  tempers. —  {The  Homilist.) 


Sub-section  2. — Old  and  Neiv  Places, — 15:41 16:10. 

41  And  he  went  through  Syria  and  Cilicia,  confirming  the  Churches. 

I  And  he  came  also  to  Derbe  and  to  Lystra :  and  behold  a  certain  disciple 
was  there,  named  Timothy,  the  son  of  a  Jewess  that  believed ;  but  his  father 
was  a  Greek.  2  The  same  was  well  reported  of  by  the  brethren  that  were 
at  Lystra  and  Iconium.  3  Him  would  Paul  have  to  go  forth  with  them; 
and  he  took  and  circumcised  him  because  of  the  Jews  that  were  in  those 
parts :  for  they  all  knew  that  his  father  was  a  Greek.  4  And,  as  they  went 
on  their  way  through  the  cities,  they  delivered  them  the  decrees  to  keep 
which  had  been  ordained  of  the  apostles  and  elders  that  were  at  Jerusalem. 
S  So  the  Churches  were  strengthened  in  the  faith  and  increased  in  number 
daily. 

6  And  they  went  through  the  region  of  Phrygia  and  Galatia,  having  been 
forbidden  of  the  Holy  Spirit  to  speak  the  word  in  Asia.  7  And  when  they 
were  come  over  against  Mysia,  they  assayed  to  go  into  Bithynia ;  but  the 
Spirit  of  Jesus  suffered  them  not.  8  And  passing  by  Mysia,  they  came  down 
to  Troas. 

247 


XV:4i-XVI:  1-5]  THE  TESTIMONY  OF  THE  WITNESSES 

9  And  a  vision  appeared  to  Paul  in  the  night :  There  was  a  man  of 
Macedonia,  standing,  beseecliing  him,  and  saying.  Come  over  into  Macedonia, 
and  help  us.  lo  And  when  he  had  seen  the  vision,  straightway  we  sought  to 
go  forth  into  Macedonia,  concluding  that  God  had  called  us  to  preach  the 
Gospel  unto  them. 


I.  The  old  places, — Syria  and  Cilicia, — Derbe  and  Lystra, —  (Timothy).  2. 
The  new  places, — Phrygia,  Galatia,  and  Troas — (The  Macedonian  Vi- 
sion). 


I.     The  Old  Places, — vss.  41 16:1-5. 

In  this  second  missionary  journey  Paul  and  Silas  took  the 
overland  route  through  Asia  Minor.  The  first  part  of  the  tour 
was  through  mountain  passes  and  fastnesses,  and  ordinarily  unsafe 
for  small  companies  of  travelers.  Just  at  this  time  the  dangers 
seemed  reduced  to  a  minimum,  and  the  travelers  passed  through  the 
Syrian  Gates  to  the  north  of  Antioch,  and  circling  around  the  Gulf 
of  Issus  came  into  Cilicia.  Thence,  passing  through  the  Amanian 
Gates,  another  mountain  pass,  they  would  come  via  Mopsuestia  and 
the  modern  Adana  to  Tarsus.  It  was  a  region  with  which  Paul  was 
familiar.  When  sent  away  from  Jerusalem  to  escape  the  rising 
storm  of  persecution,  he  tells  the  Galatians  (1:21)  that  he  came 
"into  the  regions  of  Syria  and  Cilicia,"  and  doubtless  all  along 
that  mountain-bound  coast  he  preached  the  Gospel,  and  gathered 
at  least  the  nuclei  of  Churches  to  be  fostered  later  into  strong 
Christian  communities. 

From  Tarsus  the  travelers,  soon  striking  the  Roman  Military 
road  connecting  the  two  Antiochs,  would  pass  via  the  famous 
Cilician  Gates  through  the  Taurian  Mountains,  and  find  themselves 
in  the  neighborhood  of  Derbe  and  Lystra,  and  other  cities  of 
Lycaonia.  The  whole  journey  from  Antioch  to  Derbe  would  be 
through  a  wild  and  mountainous  region,  probably  on  foot,  and 
through  many  difficulties,  "with  perils  of  robbers"  on  every  hand. 
At  Derbe  they  would  come  to  the  place  where  the  first  missionary 
journey  had  ended.  The  annalist  has  nothing  more  to  say  of  the 
little  city.  In  another  place  we  learn  that  Paul,  either  on  this  visit, 
or  the  preceding  one,  had  been  instrumental  in  winning  one  who 

248 


UNTO  UTTERMOST  PART  OF  EARTH       [XV :  41-XVI :  1-5 

became  one  of  his  most  faithful  attendants.  We  know  him  only 
as  "Gains  of  Derbe." 

Luke's  narrative  brings  to  our  notice  another  convert  of  this 
region  destined  to  fill  an  important  place  in  Paul's  life  and  ministry. 
He  had  been  converted  during  the  apostle's  previous  visit.  We 
know  him  as  the  "well  beloved  Timothy."  His  was  a  singularly 
lovable  character,  and  one  of  the  most  interesting  of  the  apostolic 
history.  He  became  the  most  intimate  and  faithful  adjutant  of  the 
apostle  Paul  from  this  time  on  to  the  end  of  his  missionary  career 
and  martyrdom.  Deeply  interesting  is  this  record  of  the  begin- 
nings of  such  a  life-long  fellowship.  His  mother  Eunice  and 
grandmother  Lois,  both  at  this  time  probably  widows,  were  seri- 
ous-minded women  of  "unfeigned  faith,"  like  the  saints  of  the 
Advent, — Zachariah  and  Elizabeth,  and  Anna  and  Simeon, — "wait- 
ing for  the  consolation  of  Israel."  But  they  were  not,  and  neither 
are  nor  could  be  described  as  "devout  according  to  the  law,"  seeing 
that  the  mother  Eunice  had  violated  some  of  the  most  stringent 
provisions  of  that  law  in  marrying  outside  the  chosen  race,  and  in 
neglecting  the  circumcision  of  her  son.  Yet  that  son  had  been 
most  carefully  instructed  from  his  earliest  years  in  the  teachings 
of  their  sacred  writings, — our  Old  Testament  Scriptures.  Their 
hearts  had  been  opened  of  the  Lord  to  the  fullest  revelation  of 
Gospel  grace  under  the  preaching  of  Paul :  and  now  this  son  is 
chosen  by  the  great  missionary  to  be  his  companion  and  helper  in 
the  evangelization  of  the  empire. 

Two  things  were  requisite  to  his  preparation  for  this  high 
destiny, — his  circumcision  and  ordination.  Paul  circumcised  Tim- 
othy and  refused  to  circumcise  Titus.  Was  Paul  inconsistent?  No  ! 
Why?  He  refused  to  circumcise  Titus  because  it  was  demanded 
of  him  as  a  needful  obedience  to  the  law.  This  Paul  denied,  and 
in  this  way  asserted  his  liberty.  He  circumcised  Timothy  in 
concession  to  the  weakness  of  his  Jewish  brethren,  and  that  the 
work  of  evangelization  might  not  be  hindered.  Paul  knew  that,  as 
heretofore  so  hereafter,  the  Gospel  must  in  most  places  get  its 
first  public  hearing  in  the  synagogue;  and  an  uncircumcised  man 
would  be  debarred  access  to  all  such  places  of  assembly  for  any 
purposes  of  teaching.     So  he  circumcised  Timothy. 

The  young  adjutant  was  also  solemnly  ordained  as  an  evange- 
list.    Luke  says  nothing  of  this;  but  Paul  tells  us  about  it  in  his 

249 


XVI:  6-10]     THE   TESTIMONY    OF   THE   WITNESSES 

first  letter  to  Timothy  (4:14).  It  must  have  been  a  deeply  interest- 
ing service  in  the  little  Church  of  Lystra.  Timothy  was  well  known 
and  highly  esteemed  not  only  in  Lystra,  but  also  in  Iconium;  and 
some  writers  think  the  ordination  took  place  in  the  city  of  Iconium. 
There  is  no  evidence  of  this  in  Luke's  narrative,  or  anywhere  else. 
It  is  quite  possible  that  elders  from  Iconium  were  present  to  take 
part  in  the  ordination  of  the  youthful  missionary.  His  mother  had 
taught  him  the  fear  of  the  Lord  from  infancy :  and  now,  that  her 
Lord  and  his  was  calling  him  to  this  great  service,  it  must  have 
been  to  her  a  day  of  mingled  joy  and  sadness,  when  he  is  sum- 
moned to  leave  her  in  her  widowhood  ( ?),  and  give  himself  to  the 
missionary  work. 


Verse  i.  The  obscure  origin  of  many  eminent  men.  Timothy  a  proto- 
type of  many  notable  servants  of  God.  Timothy's  mother ;  when  God  wants 
a  man  for  preeminent  usefulness  He  usually  intrusts  his  upbringing  to  godly 
and  faithful  parents. — Vs.  2.  Candidates  for  the  ministry  should  have  an  ex- 
cellent reputation  among  Christian  people. — Vss.  4-5.  The  settlement  of  con- 
troversies in  accordance  with  the  will  of  God  greatly  increases  the  strength 
and  numbers  of  the  Church. 


2,     The  New  Places, — vss.  6-10. 

The  missionary  deputation,  thus  reenforced,  doubtless  visited 
Iconium  and  Antioch  in  Pisidia,  delivering  here  as  elsewhere  "the 
decrees"  of  the  Council  in  Jerusalem.  Luke,  however,  says  noth- 
ing of  any  visit  to  these  Churches.  At  Antioch  the  many  military 
roads  branching  out  in  all  directions  afforded  the  evangelists  a 
choice  of  numerous  places  for  the  proclamation  of  their  glad  tid- 
ings. They  seem  to  have  chosen  to  go  northward.  Luke  says  only, 
"They  went  through  Phrygia  and  the  Galatian  region."  Some 
writers  have  gone  so  far  as  to  name  the  cities  which  the  mission- 
aries visited ;  but  this,  however  plausible,  is  all  guesswork.  This 
much  only  is  certain; — They  founded  Churches  in  this  Galatian 
region,  to  whom  not  long  after,  from  Ephesus  apparently,  Paul 
sent  his  letter  to  "the  Churches  of  Galatia."  And  we  infer  from 
that  letter  that  their  stay  in  that  part  of  Asia  Minor  was  much 
longer  than  had  been  intended,  because  of  a  serious  illness  which 
befell  the  writer. 

250 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XVI :  6-10 

When  at  last  they  were  able  to  leave  these  elevated  regions  of 
central  Asia  Minor,  they  found  themselves  Divinely  barred  from 
going  either  north  or  south :  and  so  passing  through  Mysia  they 
came  down  to  Alexandria  Troas,  near  the  plain  and  shore  of  old 
Ilium.  They  were  here  come  to  the  end  of  the  eastern  continent, 
and  were  looking  out  upon  the  island-dotted  waters  of  the  Great 
Sea.  Beyond  those  islands  lay  a  continent  enshrouded  in  the 
gloom  of  heathen  darkness.  It  is  a  notable  fact  that  from  these 
Trojan  shores,  now  for  the  first  time  trodden  by  the  missionaries 
of  the  cross,  just  one  point  of  continental  Europe  was  visible. 
Mount  Athos,  afterward  famous  as  a  center  of  monastic  life  and 
learning,  rose  above  the  far  western  horizon;  and  in  the  rays  of 
the  setting  sun  shone  as  a  burnished  point  of  yellow-colored  flame. 
Catching  its  brilliant  finger  in  the  deepening  twilight  the  Oriental 
travelers,  wondering  what  providence  had  brought  them  down  to 
the  ^gean  waters,  turned  in  for  the  night,  to  be  enlightened  by 
the  Macedonian  Vision. 

The  opulence  of  Divine  resources  in  communicating  the  will  of 
God  to  His  servants  is  suggestively  exemplified  in  this  narrative. 
We  have  seen  that  the  Holy  Spirit  was  taking  an  active  part  in 
the  missionary  propaganda.  This  is  especially  noticeable  in  this 
second  missionary  journey,  and  particularly  in  this  part  of  it, 
where  the  Gospel  is  about  to  be  introduced  on  another  continent, 
and  to  begin  its  triumphs  over  the  western  world.  It  was  the  Holy 
Spirit  who  forbade  the  evangelists  at  present  to  evangelize  the 
province  of  Asia.  It  was  the  "Spirit  of  Jesus"  who  would  not 
suffer  them  at  this  time  to  go  into  Bithynia.  And,  having  thus 
hedged  up  their  way  on  either  hand  down  to  the  coast,  the  Master 
now  makes  known  His  will  to  them  in  the  vision,  as  some  think,  of 
a  Macedonian  soldier  entreating  intervention  and  help, — "Come 
over  into  Macedonia  and  help  us."  By  a  vision  Peter  was  led  to 
open  "the  door  of  faith"  to  uncircumcised  Gentiles.  By  a  vision 
Paul  is  led  to  swing  wide  the  gates  of  Gospel  grace  to  the  nations 
of  another  continent. 

In  the  beginning  of  this  work,  new  in  place  and  people,  Paul 
is  to  have  another  coadjutor.  Luke,  "the  beloved  physician,"  here 
joins  the  evangelistic  forces.  He  is  thought  by  many  writers  to 
have  been  a  native  of  Syrian  Antioch, — by  others  to  have  been  a 
Macedonian.    How  he  comes  to  meet  Paul  and  his  company  here 

251 


XVI:  6-10]    THE    TESTIMONY   OF    THE    WITNESSES 

at  Troas  is  not  told  us.  It  is  a  plausible  conjecture  that  Paul's 
friends  came  to  realize,  after  his  severe  and  trying  illness  in  Galatia, 
that  he  needed  the  constant  care  and  oversight  of  a  medical  attend- 
ant; and  so  they  procured  the  services  of  Luke,  who  remained  with 
the  company  till  their  departure  from  Philippi.  At  any  rate,  in 
the  narrative  covering  this  part  of  the  second  missionary  journey, 
Luke  writes  as  a  member  of  the  company,  using  always  the  first 
person  plural,  whereas  hitherto  he  has  written  in  the  third  person. 
It  is  now  no  longer  "They  did  so  and  so,"  but  "We."  "Straightway 
we  sought  to  go  forth  into  Macedonia,  concluding  that  God  had 
called  us  to  preach  the  Gospel  unto  them." 


Verse  6.  The  Gospel  is  Divinely  prohibited  anywhere  in  the  world  only 
for  a  season.  The  Seven  Churches  of  the  Revelation,  as  would  seem,  were 
almost,  if  not  all,  subsequently  planted  in  this  territory  now  under  ban. — 
Vs.  7.  The  Holy  Spirit  is  the  Spirit  of  Jesus. — Vs.  10.  They  who  follow 
the  Divine  leading  will  not  be  left  in  ignorance  of  the  right  way. — Vs.  9. 
We  hear  much  of  the  "Macedonian  Cry."  As  a  matter  of  fact, — Oh,  the 
sadness  of  it ! — there  is  no  such  cry.  The  people  in  most  urgent  need  are 
the  most  unconscious  of  their  low  estate,  and  are  voiceless  of  any  desire  for 
help. — Vs.  9.   "The  man  of  Macedonia  turned  out  to  be  a  woman." — (Bonar.) 

Vss.  6-13.    Paul  Sent  into  Macedonia. 

I.    God  guides  him. 
II.    The  world  needs  and  calls  him. 
III.     Success  attends  him. — {Kelsey,  Rev.  Henry  S.) 

Vs.  7.    "Come  Over  and  Help  Us." 

I.  The  vision. 

II.  The  appeal. — (Hastings,  Rev.  Dr.  James.) 

Vs.  7.    The  Baffling  of  the  Spirit. 

I.  The  baffling  of  our  childish  dreams. 

II.  The  bafl9ing  of  our  maturer  hopes. 

III.  The  baffling  of  our  attempts  at  self-expression, 

IV.  The  baffling  of  the  cravings  of  the  heart. 

V.    The  baffling  of  our  desires  for  rest. —  (Morrison,  Rev.  G.  H.) 

Vss.  8-16.    Paul's  Third  Vision. 

The  distinctive  character  of  Christianity. 
I.    Its  benevolence. 

II.  Its  influence. 

III.  Its  ministration. —  (The  Homilist.) 

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UNTO  THE  UTTERMOST  PART  OF  EARTH  [XVI :  1 1 

Vs.  9.    Christianity  the  Helphi  of  Humanity. 

I.    Christianity  a  system  for  helping  men. 

II.     Christianity  a  system  for  helping  men  through  the  agency  of  men. 

{The  Homilist.) 

Sub-section  3. — At  Philip  pi, — vss.  11-40. 

(a), — The  Praying  Place, — vss.  11-13. 

11  Setting  sail,  therefore,  from  Troas,  we  made  a  straight  course  to 
Samothrace,  and  the  day  following  to  Neapolis; 

12  And  from  thence  to  Philippi,  which  is  a  city  of  Macedonia,  the  first 
of  the  district,  a  Roman  colony:  and  we  were  in  this  city  tarrying  certain 
days. 

13  And  on  the  Sabbath  day  we  went  forth  without  the  gate  by  a  river- 
side, where  we  supposed  there  was  a  place  of  prayer;  and  we  sat  down,  and 
spake  to  the  women  that  were  come  together. 


I.     The  voyage, — vs.  11.    2.  The  city  of  Philippi, — vs.  12.    3.  The  river-side, 
—^s.  13. 


I.     The  voyage, — vs.  11. 

It  was  a  small  but  notable  company  that  set  sail  on  that  short 
and  memorable  journey.  Paul  and  Silas,  Timothy  and  Luke,  were 
the  known  members  of  that  immortal  band.  There  may  have  been 
others.  A  quiet  sea  and  favoring  winds  brought  them  in  two  days 
over  a  course  which  in  a  subsequent  return  journey  the  apostle  was 
able  to  cover  only  in  five  days.  With  Tenedos,  Imbros  and  Lemnos 
on  the  left,  they  seem  to  have  crossed  almost  at  the  mouth  of  the 
Dardanelles,  making  for  Samothrace,  under  the  lee  of  whose 
sheltering  north  shores  they  anchored  for  the  night.  The  next 
day,  slipping  in  between  the  island  of  Thasos  and  the  continental 
shores,  they  soon  came  to  their  landing-place  in  the  harbor  of 
Kavala,  known  in  those  days  as  Neapolis,  and  related  to  Philippi 
as  the  Piraeus  was  to  Athens,  Ostia  to  Rome,  or  Seleucia  to  Antioch, 
being  the  seaport  of  the  more  important  city, — in  this  case  a  "co- 
lonia,"  or  miniature  Rome. 

Vss.  11-15.    The  Gospel  in  Europe. 

I.    The  first  Gospel  in  Europe. 
II.    The  first  Gospel  hearer  in  Europe. 
III.    The  first  Gospel  convert  in  Europe. — {The  Homilist.) 

23J 


XVI:  12]      THE   TESTIMONY   OF   THE   WITNESSES 


2.     The  city   of  Philippi, — vs.  12. 

This  city  was  separated  from  Neapolis,  and  from  the  sea,  at  a 
distance  of  ten  miles,  by  a  long,  low  extension  of  the  Pangaeus 
range  of  mountains  running  down  from  the  higher  ridges  of  upper 
Macedonia.  It  was  originally  known  as  Krenides,  or  "The 
Springs,"  from  the  fountains  of  water  abounding  in  the  vicinity, 
its  name  being  changed  by  Alexander  the  Great  to  Philippi,  in  honor 
of  his  father,  Philip  of  Macedon.  The  city  was  planted  on  the 
banks  of  the  little  river  Gangites  (modern  Angista),  and  on  the 
edge  of  the  historic  plain,  where  in  the  autumn  of  42  B.  C.  the 
republicans  of  Rome  fought  their  last  great  battle,  going  down 
to  defeat  before  the  Imperial  Power. 

In  the  period,  well-nigh  a  century  since  that  memorable  con- 
flict, Philippi  had  risen  to  a  position  of  first-class  importance,  and 
had  been  endowed  with  some  unusual  privileges,  the  chief  of  which 
was  that  it  had  been  made  by  Augustus  a  "colonia."  "The  Roman 
colonies  were  primarily  intended  as  military  safeguards  of  the 
frontier.  .  .  .  The  colonists  went  out  with  all  the  pride  of 
Roman  citizens,  to  represent  and  reproduce  the  city  in  the  midst 
of  an  alien  population.  .  .  .  Their  names  were  still  enrolled  in 
one  of  the  Roman  tribes.  Every  traveler  who  passed  through  a 
Roman  colony  saw  there  the  insignia  of  Rome.  He  heard  the  Latin 
language,  and  was  amenable  in  the  strictest  sense  to  the  Roman 
law."  The  citizens'  affairs  were  regulated  by  their  own  magis- 
trates; and  they  were  not  subject  in  any  way  to  the  jurisdiction  of 
the  Proconsul  of  the  Province, — whose  headquarters  at  this  time 
were  at  Thessalonica.         

Verse  12.  Philippi's  comparative  importance  as  a  "colonia"  of  Rome, 
and  as  a  seat  of  the  first  Church  of  Christ  in  Europe.  Brutus  and  Cassius, 
Antony  and  Octavius,  with  their  contending  legions  dyed  the  little  river  with 
human  gore ;  on  its  retired  banks  a  few  women  met  to  pray,  and  hear  the 
missionaries  of  the  Cross.  Which  event  was  the  most  influential  in  turning 
the  tide  of  human  history? 


3.    The  riverside, — vs.  13. 

In  this  noted  city  our  Oriental  travelers  found  their  first  rest- 
ing-place on  European  soil.     Their  first  inquiry  must  have  been 

254 


UNTO  THE  UTTERMOST  PART  OF  EARTH     [XVI :  13 

for  a  place  where  their  message  might  gain  a  hearing.  And  it 
seems  to  have  soon  appeared  that  there  was  no  synagogue  in  the 
city, — an  indication  that  there  were  very  few  Jews  in  the  "colony," 
which  indeed  was  not  strange.  The  evangelists  evidently  did  not 
think  it  wise  to  begin  in  the  market-place.  At  Athens,  indeed,  Paul 
went  to  the  agora,  or  market-place,  and  also  to  the  Areopagus,  but 
to  the  latter  only  on  invitation.  And  this  gave  him  standing  with 
his  hearers.  Even  in  our  day  the  street  preacher  must  find  some 
common  ground  on  which  he  and  his  hearers  may  stand,  and  where 
he  may  build.  Some  such  common  ground  for  themselves  and  their 
audience  the  missionaries  sought  in  Philippi,  They  sought  in  vain, 
till  they  came  to  the  "Praying  Place."  This  was  outside  the  city 
walls,  and  on  the  banks  of  the  Gangites.  From  what  they  had 
heard  they  supposed  that  they  had  found  a  place  where  it  was 
customary  to  meet  to  pray.  There  were  not  enough  "devout"  souls 
in  Philippi  to  form  a  synagogue;  but  by  common  consent  here  in 
some  retired  spot  on  the  banks  of  the  little  stream  a  few,  chiefly 
women,  met  for  prayer, — probably  on  the  seventh  day  suspending 
for  a  few  hours  their  little  trafficking,  and  coming  together  for 
the  purpose  of  reading  the  law  and  chanting  the  songs  of  Zion. 

Hither  came  the  evangelistic  company,  and  sitting  in  the  quiet 
spot  "spake  to  the  women  that  were  come  together."  Would  that 
we  might  have  heard  that  first  message  of  the  Gospel  on  the  new 
continent!  Would  that  Luke  might  have  gathered  up  some  few 
sentences  from  that  saving  sermon !  We  may  not  know  what  Paul 
said.  But  we  may  be  sure  it  was  the  same  good  news  he  had 
preached  throughout  Asia  Minor, — in  Syria  and  Cilicia,  in  Da- 
mascus and  old  Jerusalem. 


(b)  Lydia,  the  Seller  of  Purple, — vss.  14-15. 

14  And  a  certain  woman,  named  Lydia,  a  seller  of  purple,  of  the  city  of 
Thyatira,  one  that  worshipped  God,  heard  us :  whose  heart  the  Lord  opened 
to  give  heed  unto  the  things  which  were  spoken  by  Paul. 

15  And  when  she  was  baptized,  and  her  household,  she  besought  us, 
saying.  If  ye  have  judged  me  to  be  faithful  to  the  Lord,  come  into  my  house, 
and  abide  there.     And  she  constrained  us. 


I.    Her  home, — vs.  14.    2.  Her  occupation, — vs.  14.    3.  Her  character, — vs.  14. 
4.  Her  conversion, — vss.  14-15.     5.  Her  Christian  hospitality, — vs.  15. 

255 


XVI:  14]     THE   TESTIMONY   OF   THE   WITNESSES 

I.    Her  home, — vs.  14. 

The  city  of  Thyatira  was  situated  on  the  banks  of  the  Lycus, 
in  the  Province  of  Asia,  in  western  Asia  Minor.  It  was  founded 
by  Seleucus  Nicator,  the  founder  of  the  Syrian  Antioch.  Though 
it  afterward  became  the  seat  of  one  of  the  Seven  Churches  of  the 
Revelation,  at  this  time  it  was  noted  chiefly  as  a  Macedonian 
colony,  and  stood  in  the  territory  in  which  the  missionaries  for  some 
unexplained  reason  were  at  present  forbidden  to  proclaim  the  Gos- 
pel. It  was  a  city  of  diversified  industries;  and  at  a  later  date  we 
find  evidences  of  the  existence  of  many  corporate  guilds.  Among 
them  are  specially  mentioned  "robe-makers"  and  "dyers." 


2.    Her  occupation, — vs.  14. 

Lydia  was  a  business  woman.  In  those  days  women  were  not 
ordinarily  engaged  in  the  world's  traffic.  But  for  the  sale  of  the 
wares  manufactured  in  Thyatira,  especially  the  colored  fabrics  and 
robes,  we  can  well  imagine  the  service  of  a  capable  woman  would 
be  well-nigh  indispensable.  Lydia  was  a  seller  of  purple.  And 
in  the  extension  of  her  trade  it  was  natural  that  she  should  journey 
from  her  native  city, — "a  Macedonian  colony," — into  far-oif  Mace- 
donia itself.  Still  further,  it  was  natural  that  she  should  establish 
her  headquarters  in  Philippi, — a  miniature  Rome,  where,  with  its 
aping  of  imperial  customs  and  costumes,  there  would  be  extraor- 
dinary demands  for  her  purple  robes  and  brilliantly  dyed  fabrics 
of  various  hues.  Her  business  success  seemed  to  justify  the  wis- 
dom of  her  choice  of  a  business  home.  She  was  evidently  pros- 
perous and  in  good  circumstances,  with  a  house  large  enough,  and 
means  affluent  enough,  to  entertain  the  missionary  deputation  from 
the  Syrian  Capital. 


3.    Her  character  J — vs.  14. 

Lydia  was  a  Jewess,  or  at  least  a  proselyte  to  the  Jewish  faith, 
and  carried  her  religion  with  her  business,  even  though  she  went 
far  from  home.    Whether  she  closed  her  shop  on  the  sabbath  or 

250 


UNTO  THE  UTTERMOST  PART  OF  EARTH     [XVI :  14-15 

not,  we  are  not  told :  but  we  know  that  on  one  Saturday  she  was 
at  the  "Place  of  Prayer,"  at  the  riverside.  And  this  seems  to  have 
been  her  custom,  for  in  the  historian's  most  descriptive  feature  of 
her  character  she  is  spoken  of  as  "one  that  worshipped  God." 
Waiting  for  the  light  she  sought  the  company  of  those  of  like  seri- 
ous mind,  in  the  midst  of  the  abounding  idolatries  of  the  Roman 
and  Romanized  city. 


4.     Her  conversion, — vss.  14-15. 

The  acceptance  by  Lydia  of  Jesus  of  Nazareth  as  her  Saviour 
is  of  special  value  in  our  day  and  land,  because  it  is  typical  of  the 
change  which  all  must  experience,  however  upright  in  life  and 
noble  in  character,  if  they  would  be  saved.  She  was  a  worthy 
woman,  seemingly  of  admirable  character  and  blameless  life;  but, 
though  a  worshipper  of  God,  she  as  yet  knew  not  Jesus,  and  was 
ignorant  of  the  only  true  way  of  salvation.  But  her  heart  was 
opened  by  the  Lord  so  that  she  attended  unto  the  things  which 
were  spoken  by  Paul.  The  two  conversions  recorded  in  this  chap- 
ter, Lydia's  and  the  jailer's,  differ  greatly  in  their  attendant  cir- 
cumstances. But  they  are  alike  in  the  two  main  essentials.  Both 
were  wrought  upon  by  the  Spirit  of  God,  and  in  both  cases  the 
instrumentality  used  was  the  Divine  Word. 

Lydia's  baptism  and  that  of  her  household  followed;  and  they 
were  all  enrolled  among  the  followers  of  Jesus  of  Nazareth.  The 
faithful  woman  could  not  have  been  blind  to  the  probable  sacri- 
fices this  step  would  involve.  Her  business  would  probably  be 
ruined.  Her  best  customers  were  doubtless  among  the  titled  and 
great  of  the  city.  The  Duumviri,  who  would  be  called  Prsetors, 
and  the  entire  patrician  class,  were  not  likely  to  be  seen  much  longer 
in  her  house,  after  it  became  known  that  she  had  allied  herself 
with  these  emissaries  of  an  intolerant  and  pestiferous  sect,  "every- 
where spoken  against."  But  none  of  these  things  could  keep  this 
faithful  woman  from  the  public  confession  of  her  faith  in  her 
Divine  Lord  and  Saviour,  Jesus  Christ  of  Nazareth. 


Verse  14.     Nothing  is  too  expensive  to  God  for  the  salvation  of  a  soul. 

As  He  sent  Philip  to   the  desert  road   for  the  conversion  of  a  man  who 

might  have  been  reached  in  Jerusalem;  so  here  He  sends  a  preacher  over 

257 


XVI:  14-15]     THE   TESTIMONY   OF   THE   WITNESSES 

into  another  continent  to  bring  salvation  to  a  woman  whom  He  had  brought 
across  the  sea  to  hear  the  word  of  life. — Vs.  14b.  Many  of  blameless  life 
carry  hearts  that  are  closed  to  the  knowledge  of  Jesus  and  the  way  of  salva- 
tion.— ^Vs.  14b.     The  awakened  soul  will  give  heed  to  the  spoken  word. 

Verse  15a.  The  true  convert  will  confess  Christ  in  holy  baptism;  and, 
if  the  head  of  a  house,  will  seek  baptism  for  all  under  his  roof. — Vs.  15b, 
Hospitality,  especially  to  God's  ministering  servants,  when  on  the  Lord's 
errand,  is  a  Christian  duty.  In  this  way,  as  possibly  in  no  other,  we  can 
help  to  bear  the  expense  of  publishing  the  glad  tidings. 

Vs.  14.    Conversion. 

I.  The  agent, — the  Lord  who  opens  the  heart. 

IL    The  instrument, — the  Word,  to  which  the  awakened  soul  attends. 

Vss.  14-15.    The  Conversion  of  Lydia. 

L    The  means  of  her  conversion. 
IL    The  evidences  of  her  conversion. — (Simeon's  Horce  Homileticce.) 

Vss.  13-14.    Lessons  from  Lydia's  Conversion. 

I.    The  conversion  itself. 

II.  Contrasted  with  that  of  the  jailer. 

III.  Compared  with  the  same. 

IV.  Type  and  model  of  multitudes  of  conversions  in  our  day. 

{Spurgeon.) 

Vs.  14.    The  Ideal  Reformation. 

I.    A  reformation  effected  in  the  center  of  existence. 
II.    A  reformation  originated  by  a  Divine  Agency. 

III.    A  reformation  which  brought  the  soul  into  the  highest  discipleship. 

{The  Homilist.) 

Vss.  13-16.    The  Conversion  of  Lydia. 

I.  What  she  was  before  conversion. 

II.  What  she  did  toward  her  own  conversion. 

III.  What  God  did  in  her  conversion. 

IV.  The  fruits  of  her  conversion. —  {Gerberding,  Rev.  G.  H.) 

Vs.  14.    The  First  Convert  in  Europe. 

I.    The  universal  presence  of  the  Hearer  of  Prayer. 
II.    The  silent  and  unobtrusive  progress  of  the  Gospel. 

III.    The  marvellous  intricacy  with  which  the  Kingdom  of  Providence  works 
into  the  Kingdom  of  Grace  in  the  conversion  of  souls. 

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UNTO  THE  UTTERMOST  PART  OF  EARTH    [XVI :  16-17 

IV.  The  immediate  evidences  which  the  Spirit  of  God  furnishes  to  every 
believer,  when  a  genuine  work  of  grace  has  been  wrought  in  his 
soul, — 

1.  The  open  heart. 

2.  The  open  mind. 

3.  The  open  mouth. 

4.  The  open  hand. 

5.  The  open  house. — {Robinson,  Rev.  Dr.  Charles  S.) 


(c)    The  Pythoness, — vss.  19^22. 

16  And  it  came  to  pass,  as  we  were  going  to  the  place  of  prayer,  that  a 
certain  maid,  having  a  spirit  of  divination,  met  us,  who  brought  her  masters 
much  gain  by  soothsaying.  17  The  same  following  after  Paul  and  us  cried 
out,  saying.  These  men  are  servants  of  the  Most  High  God,  who  proclaim 
unto  you  the  way  of  salvation. 

18  And  this  she  did  for  many  days.  But  Paul,  being  sore  troubled, 
turned  and  said  to  the  spirit,  I  charge  thee,  in  the  name  of  Jesus  Christ, 
to  come  out  of  her.    And  it  came  out  that  very  hour, 

19  But  when  her  masters  saw  that  the  hope  of  their  gain  was  gone,  they 
laid  hold  on  Paul  and  Silas,  and  dragged  them  into  the  market-place  before 
the  rulers,  20  and  when  they  had  brought  them  unto  the  magistrates,  they 
said,  These  men,  being  Jews,  do  exceedingly  trouble  our  city,  21  and  set 
forth  customs  which  it  is  not  lawful  for  us  to  receive,  or  to  observe,  being 
Romans.  22  And  the  multitude  rose  up  together  against  them :  and  the  mag- 
istrates rent  their  garments  off  them,  and  commanded  to  beat  them  with 
rods.  

I.     The  demoniacal  possession, — vss.  16-17.     2.  The  maid  delivered, — vs.  18. 
3.  The  missionaries  arrested, — vss.  19-22. 


I.     The  demoniacal  possession^ — vss.  i6-iy. 

As  the  apostles  went  to  the  "Proseuche,"  or  Place  of  Prayer, 
they  were  met  by  a  poor  girl,  who  was  possessed  of  a  spirit  of  divi- 
nation, literally  a  pythonic  spirit,  or  spirit  of  the  python,  that 
fabled  monster  serpent  that  was  supposed  to  guard  the  shrine  of 
the  Delphic  Oracle.  She  followed  the  evangelists  and,  impelled 
by  the  spirit  who  dominated  her  being,  bore  testimony  to  their  high 
character  and  heavenly  mission, — "These  men  are  servants  of  the 
Most  High  God,  who  proclaim  unto  you  the  way  of  salvation." 
This  she  did  for  many  days. 

259 


XVI:i6-i7]     THE   TESTIMONY    OF   THE   WITNESSES 

There  are  four  explanations  of  this  episode  in  Paul's  mission- 
ary experience: — (l)  The  girl  was  afflicted  with  a  mild  form  of 
lunacy,  in  which  the  patient  sometimes  exhibits  remarkable  shrewd- 
ness and  almost  preternatural  acumen: — (2)  It  was  a  case  of  epi- 
lepsy, in  which  often  the  seizure  is  marked  by  the  utterance  of 
words  and  thoughts  of  which,  after  the  return  to  a  normal  state, 
there  is  no  recollection,  and  the  origin  of  which  is  inexplicable: — 
(3)  It  was  a  case  of  ventriloquism;  here  was  no  dual  conscious- 
ness; the  girl  was  in  the  possession  of  all  her  mental  powers,  but, 
being  a  bad  girl  in  the  en^loy  of  wicked  men,  she  pretended  to 
give  forth,  in  the  utterance  of  a  ventriloquist,  the  enigmatical  oracles 
which  brought  so  much  gain  to  her  owners: — (4)  She  was  really 
possessed  of  a  demon,  like  many  in  Palestine  in  the  days  of  our 
Lord's  earthly  ministry. 

This  last  seems  to  be  the  most  satisfactory  explanation  of  the 
various  phenomena  exhibited  in  the  case,  though  much  that  is 
plausible  can  be  said,  and  is  said,  in  support  of  the  other  three 
views.  The  decisive  elements  in  the  case  are  these; — (i)  The  girl's 
being  was  dominated  by  a  personality  distinct  from  her  own; — 

(2)  That  personality  used  the  girl's  powers  of  speech  for  the 
statement  of  facts  which  she  herself  was  not  likely  to  know; — 

(3)  Paul  addressed,  not  the  slave-girl,  but  the  spirit  which  had 
taken  possession  of  her,  and  commanded  him,  in  the  name  of 
Jesus  Christ,  to  come  out  of  her; — (4)  He  came  out;  and  imme- 
diately, as  her  owners  saw  and  confessed,  her  power  of  delphic 
utterance  was  gone. 

If  now  it  be  objected  to  this  explanation  that  no  spirit  of  evil 
would  be  likely  to  advertise  the  character  and  work  of  the  mission- 
aries of  the  Cross,  it  is  enough  to  reply  that  this  is  just  what  the 
demons  did  in  the  days  of  our  Lord,  when  they  cried  out,  "We 
know  Thee  who  Thou  art,  the  Holy  One  of  God."  And  neither 
the  Lord,  nor  the  Lord's  apostle,  was  willing  to  accept  the  testi- 
mony of  evil  spirits,  however  true. 


Verse  16.  The  devil  often  meets  people,  even  on  the  way  to  Church. — 
Vs.  16.  A  wicked  business  will  not  observe  the  Sabbath,  nor  suflfer  others 
to  keep  it. — Vs.  17.  Evil  powers  must  often  give  involuntary  testimony  to 
the  truth. — Vs.  17b.    The  character  and  mission  of  the  Christian  ministry. 

260 


UNTO  THE  UTTERMOST  PART  OF  EARTH     [XVI :  i8 


2.     The  maid  delivered, — vs.  i8. 

Paul  was  sore  troubled  by  the  case  of  the  poor  slave-girl.  The 
cause  he  sought  to  advance  was  not  to  be  helped  by  the  involun- 
tary cries  of  the  demoniac.  The  spirits  of  evil  may  tell  the  truth 
under  compulsion,  but  who  would  willingly  receive  their  testi- 
mony? The  apostle's  heart  also  was  doubtless  wrung  with  an- 
guish and  sympathy  for  the  afiflicted  slave.  But  he  waited  for 
long.  He  endured  the  trial  many  days.  But  at  last  he  could  stand 
it  no  longer;  and  he  determined  to  secure  her  deliverance.  But 
he  recognized  his  own  impotence,  and  invoked  the  power  and 
mercy  of  his  Divine  Lord.  And  soon  there  dawned  the  day  of 
Divine  intervention.  Paul  turned  to  the  loud-mouthed  demoniac, 
and  said,  'T  charge  thee  in  the  name  of  Jesus  Christ  to  come  out 
of  her."  And  he  came  out  that  very  hour.  The  powers  of  dark- 
ness could  not  stand  before  the  Almighty  Son  of  God ! 


Verse  i8.  The  inadequacy  of  all  explanations  of  this  event  that  rule  out 
the  supernatural. — Vs.  i8b.  The  Lord  Jesus  is  the  Master  of  the  world  of 
demons. 


3.     The  missionaries  arrested, — vss.  ig-22. 

The  men  to  whom  the  pythoness  belonged  saw  that  their  lucra- 
tive business  had  been  immediately  and  irretrievably  ruined  by  the 
intermeddling  of  these  foreign  Jews !  It  was  nothing  to  them  that 
the  poor  slave  had  been  delivered  from  bondage  to  an  evil  power. 
Their  business  had  been  totally  destroyed.  And  they  laid  hold  of 
the  chief  men  of  the  missionary  deputation,  Paul  and  Silas,  and 
"dragged  them  into  the  market-place  before  the  rulers,"  loud  in 
their  complaints.  They  were  shrewd  enough,  however,  to  conceal 
their  self-interest  in  the  cause  now  laid  before  the  Duumviri.  It 
was  not,  they  would  have  the  magistrates  understand,  that  they 
had  themselves  suffered  great  financial  loss  through  these  foreign- 
ers, but  that  the  religious  customs  of  their  imperial  city  were  being 
endamaged,  and  the  people  were  being  seduced  to  an  unlawful 
religion.  So  the  silversmiths  of  Ephesus  were  disturbed  not  by 
the  waning  sale  of  the  silver  shrines,  but  by  the  growing  disrepute 

261 


XVI:  19-22]     THE   TESTIMONY   OF   THE   WITNESSES 

of  the  Great  Diana  of  the  Ephesians !  Any  religion  that  hurts  the 
pocketbook  is  an  impertinence !  The  Gadarenes  would  rather  have 
their  hogs  than  the  Son  of  God!  The  magistrates  of  Philippi  lent 
a  willing  ear,  prejudiced  and  unjust,  to  the  hypocritical  charges 
of  the  slave-owners,  apparently  made  no  inquiry  into  the  facts ;  and 
hastily  stripping  the  accused  commanded  them  to  be  beaten  with 
the  lictors'  rods,  and  hurried  them  to  prison. 


Verse  21.  Even  wicked  men  find  it  difficult  to  make  gains  in  wicked 
ways  till  they  first  blind  their  eyes  to  the  wicked  character  of  those  ways. 
Such  men  add  to  their  unlawful  doings  the  sin  of  hypocrisy;  and  would  find 
excuse  for  their  wickedness  in  the  supposed  evil-doings  of  others. — Vs.  22. 
Unjust  judges  poison  the  fountains  of  justice. 

(d)   The  Jailer, — vss.  23-40. 

23  And  when  they  had  laid  many  stripes  upon  them,  they  cast  them  into 
prison,  charging  the  jailer  to  keep  them  safely:  24  who,  having  received  such 
a  charge,  cast  them  into  the  inner  prison,  and  made  their  feet  fast  in  the 
stocks. 

25  But  about  midnight  Paul  and  Silas  were  praying  and  singing  hymns 
unto  God,  and  the  prisoners  were  listening  to  them;  26  and  suddenly  there 
was  a  great  earthquake,  so  that  the  foundations  of  the  prison-house  were 
shaken :  and  immediately  all  the  doors  were  opened ;  and  every  one's  bands 
were  loosed.  27  And  the  jailer,  being  roused  out  of  sleep,  and  seeing  the 
prison  doors  open,  drew  his  sword,  and  was  about  to  kill  himself,  supposing 
that  the  prisoners  had  escaped.  28  But  Paul  cried,  with  a  loud  voice,  saying, 
Do  thyself  no  harm :  for  we  are  all  here.  29  And  he  called  for  lights  and 
sprang  in,  and,  trembling  for  fear,  fell  down  before  Paul  and  Silas,  30  and 
brought  them  out  and  said,  Sirs,  what  must  I  do  to  be  saved?  31  And  they 
said.  Believe  on  the  Lord  Jesus,  and  thou  shalt  be  saved,  thou  and  thy  house. 
32  And  they  spake  the  word  of  the  Lord  unto  him,  with  all  that  were  in  his 
house.  33  And  he  took  them  the  same  hour  of  the  night,  and  washed  their 
stripes ;  and  was  baptized,  he  and  all  his,  immediately.  34  And  he  brought 
them  up  into  his  house,  and  set  food  before  them,  and  rejoiced  greatly,  with 
all  his  house,  having  believed  in  God. 

35  But  when  it  was  day,  the  magistrates  sent  the  sergeants,  saying,  Let 
those  men  go.  36  And  the  jailer  reported  the  words  to  Paul,  saying.  The 
magistrates  have  sent  to  let  you  go :  now,  therefore,  come  forth,  and  go  in 
peace.  37  But  Paul  said  unto  them.  They  have  beaten  us  publicly,  uncon- 
demned,  men  that  are  Romans,  and  have  cast  us  into  prison;  and  do  they 
now  cast  us  out  privily?  nay  verily;  but  let  them  come  themselves  and  bring 
us  out.  38  And  the  sergeants  reported  these  words  unto  the  magistrates :  and 
they  feared  when  they  heard  that  they  were  Romans;  39  and  they  came  and 
besought  them;  and  when  they  had  brought  them  out,  they  asked  them  to 

262 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XVI :  23-24 

go  away  from  the  city.  40  And  they  went  out  of  the  prison,  and  entered 
into  the  house  of  Lydia:  and  when  they  had  seen  the  brethren,  they  com- 
forted them,  and  departed. 


I.    His  needless  cruelty, — vss.  23-24.    2.  His  conversion, — vss.  25-34.    3.  The 
release  of  his  prisoners, — vss.  35-40. 


I.    His  needless  cruelty, — vss.  2^-24. 

The  hasty  and  illegal  procedure  of  the  Duumviri  of  Philippi  con- 
signed the  defenceless  evangelists  to  the  custody  of  a  cruel  jailer. 
And  his  cruelty  had  here  fitting  and  abundant  opportunity  to  mani- 
fest itself.  It  may  be  said,  indeed,  in  his  behalf  that  he  was  a 
faithful  keeper  of  the  prison,  and  that  such  precautions  as  he  took 
for  the  safeguarding  of  his  prisoners  were  justified  by  the  special 
injunctions  of  the  magistrates.  And  this  was  measurably  true.  But 
we  can  hardly  think  it  was  necessary  for  him  to  confine  them  in 
the  subterranean  part  of  the  prison-house, — the  dungeon,  not  better 
probably  if  not  worse  than  Paul's  prison  in  Rome,  the  Mamertine. 
This  the  jailer  seems  to  have  done,  for  Luke's  suggestive  phrase, 
after  the  jailer's  conversion,  is  "he  brought  them  up  into  his 
house." 

It  was  an  additional  mark  of  cruelty,  gratuitous  and  unneces- 
sary, that  down  in  that  dungeon  and  darkness  he  clamped  their 
feet  in  the  stocks,  and  compelled  them  to  spend  the  night  in  the 
excruciating  torture  of  a  constrained  situation  in  which  bodily  rest 
would  be  an  impossibility.  The  dungeon  and  the  darkness  and  the 
stocks  were  needless  for  the  safekeeping  of  the  imprisoned  mis- 
sionaries. They  were  the  uncalled-for  elements  of  torture  roughly 
applied  to  suffering  saints  by  an  excessively  cruel  nature. 

But  his  cruel  reign  was  brief.  The  Lord  had  thoughts  of  mercy 
for  His  servants,  and  for  their  keeper,  the  jailer,  as  well. 

Vs.  24.    In  the  Stocks. 

I.    Contentment  in  our  stocks. 

II.    We  must  use  our  stocks  as  a  stimulus  and  inspiration. 
III.    We  must  act  to  the  very  Hmit  of  our  freedom. 

{Smith,  Rev.  Dr.  Wilton-Merle.) 

263 


XVI:  25-34]     THE   TESTIMONY   OF   THE   WITNESSES 

2.     His  conversion, — vss.  25-24. 

The  annalist  tells  the  story  of  the  jailer's  conversion  in  a  suc- 
cession of  deeply  interesting  particulars,  (i)  He  tells  us  of  the 
prison  prayers  and  songs.  The  Lord  was  with  His  servants;  and 
His  grace  enabled  them  to  triumph  over  their  afflictions.  The  agony 
of  the  stocks  and  the  bruising  of  the  lictors'  rods  must  have  pre- 
vented sleep.  But  they  were  powerless  to  silence  the  voice  of  prayer 
and  praise.  These  were  unwonted  sounds  in  that  Philippian  prison. 
Their  fellow-prisoners  wakened,  heard  and  were  amazed.  (2)  The 
Lord  in  that  midnight  hour  manifested  His  power  for  the  deliver- 
ance of  His  servants.  "And  suddenly  there  was  a  great  earth- 
quake, so  that  the  foundations  of  the  prison-house  were  shaken : 
and  immediately  all  the  doors  were  opened ;  and  every  one's  bands 
were  loosed."  The  narrative  makes  it  plain  that  this  earthquake 
was  something  more  than  a  merely  natural  phenomenon.  The 
quaking  of  the  ground,  even  to  the  shaking  of  the  foundations,  might 
have  been  such ;  as  also  the  opening  of  the  prison  doors :  but  the 
loosening  of  every  prisoner's  chains  was  not  the  work  of  a  natural 
seismic  convulsion.  There  was  here  a  manifest  intervention  of  God, 
in  which  the  prisoners  and  their  jailer  were  alike  concerned.  The 
jailer  realized  this,  and  while  his  first  hurried  impulse  was  to 
anticipate  the  judgment  of  death,  which  he  knew  awaited  him  if 
his  prisoners  had  escaped,  his  next  and  profoundest  conviction 
was  that  he  was  in  the  power  of  One  mightier  far  than  Rome,  and 
that  he  was  exposed  to  the  blastings  of  His  wrath.  (3)  Then  burst 
forth  the  cry  of  anguish,  as  falling  at  the  apostles'  feet  he  gave 
utterance  to  the  agonizing  question  of  a  convicted  soul, — "Sirs, 
what  must  I  do  to  be  saved?"  He  came  to  the  sudden  and  over- 
whelming realization  that  he  was  a  lost  man, — not  lost  through  any 
dereliction  of  duty  to  the  magistrates.  His  anxieties  in  this  direc- 
tion were  already  relieved ;  but  there  remained  the  awful  concern 
of  a  soul  self-condemned  for  the  sins  of  an  iniquitous  life,  standing 
at  the  bar  of  a  just  and  holy  God.  How  had  he,  an  ignorant 
heathen,  come  to  any  understanding  of  his  sinful  nature,  his  rela- 
tions to  a  Supreme  Being,  and  the  claims  of  a  Divine  Law?  The 
answer  is  not  far  to  seek.  He  was  living  under  the  reign  of  law ; 
and  he  had  learned  the  nature  of  wrongdoing  as  related  to  human 
justice.     The  preaching  of  the  apostles, — something  of  the  nature 

264 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XVI :  25-34 

of  which  he  had  doubtless  heard,  especially  of  wrongdoing  and  sin 
against  God,  and  of  a  Saviour  from  sin, — under  the  quickening 
of  the  Divine  Spirit  led  him  to  see  himself  as  a  sinner  against 
God,  and  to  cry,  as  David  of  old,  "Against  Thee,  Thee  only,  have  I 
sinned,  and  done  this  evil  in  Thy  sight."  (4)  Then  followed  imme- 
diately the  message  of  the  Gospel, — "Believe  on  the  Lord  Jesus, 
and  thou  shalt  be  saved,  thou  and  thy  house,"  This,  of  course,  was 
but  an  epitome  of  what  Paul  said.  The  proclamation  of  Jesus  of 
Nazareth  as  the  risen  Redeemer  exalted  at  the  right  hand  of  God 
to  be  a  Prince  and  a  Saviour,  to  give  repentance  and  remission  of 
sin ; — these  were  the  saving  truths  on  which  the  convicted  jailer 
was  invited  to  rest.  They  thus  spake  the  word  of  the  Lord  unto 
him  with  all  that  were  in  his  house.  (5)  The  narrative  sketches  in 
rapid  outline  the  final  stages  in  the  turning  of  these  pagans  to  the 
Lord  and  the  constitution  of  another  Christian  home  in  Philippi. 
The  jailer  and  his  household,  confessing  Christ,  were  baptized, 
and  entered  upon  the  new  life  with  new  joy.  He  brought  the 
suffering  witnesses  up  out  of  the  dungeon,  washed  their  stripes,  and 
fed  them  at  his  own  table,  and  "rejoiced  greatly,  with  all  his  house, 
having  believed  in  God." 


Verse  32.  Our  households  are  bound  up  with  us  in  the  privileges  and 
responsibilities  of  the  Gospel. — Vs.  t,:^.  The  bearing  of  the  household  bap- 
tisms mentioned  in  this  chapter  on  the  mode  of  administering  the  Sacrament 
is  worthy  of  careful  consideration. — Vs.  40.  The  joy  of  a  believing  family 
in  the  fellowship  of  Christian  service. 

Vs.  25.    Songs  in  the  Night. 

I.     Their  inspiration, — Jesus. 
II.    Their  independence  of  circumstances. 
III.    A  wonder  to  all  auditors. 

Vs.  25.    Paul  and  Silas  Singing  in  Prison. 

I.  How  they  came  to  sing. 

II.  When  they  sang. 

III.  Where  they  sang. 

IV.  What  they  sang. 

V.    The  effect  of  their  song. 

1.  On  the  prisoners. 

2.  On  the  apostles  themselves. 

3.  On  the  jailer. —  {Leavitt,  Rev.  G.  R.) 

265 


XVI:  25-31]      THE   TESTIMONY   OF   THE   WITNESSES 


Vs.  25.    Paul  and  Silas  in  Prison. 

I.    Happy  in  the  comparative  estimate  of  their  gain  and  their  loss. 
II.    Happy  in  the  assurance  that  their  sufferings  were  the  means  of  great 

good. 
III.    Happy  in  their  love  for  Him  for  whom  they  suffered. 

(Taylor,  Rev.  Dr.  N.  W.) 

Vs.  30.    The  Great  Question. 

I.    A  question  of  the  anxious. 
II.    A  question  of  the  willing. 
III.    A  question  of  the  responsible. 

Vs.  30.    The  Great  Query. 

I.    Implies  a  lost  condition. 
II.    That  something  must  be  done. 
III.    That  something  must  be  done  now. —  {Wadsworth,  Rev.  Dr.  Charles.) 

Vs.  30.    Anxiety. 
I.    A  courteous  question. 
II.    A  practical  question. 

III.  A  personal  question. 

IV.  Of  incomparable  importance. 

V.     Of  one  crushed  out  by  his  misfortunes. 
VI.     Hasty,  urgent,  and  immediate. —  {Talmage,  Rev.  Dr.  T.  Dewitt.) 

Vs.  31.    The  Great  Answer. 

I.     Remarkable  for  what  it  does  not  contain. 
II.     Notable  for  its  singular  simplicity. 

III.    The  faith  here  required  takes  its  noticeable  characteristics  from  its  cir- 
cumstances. 

Vs.  31.    Faith  and  Salvation. 
I.    The  nature        ] 
II.    The  object  I  of  faith. 

III.    The  effect  J  (Five  Hundred  Sketches.) 

Vss.  29-31.    The  Philippian  Jailer,  or  Conversion. 

I.    The  initiative  stages  of  conversion. 
II.    The  exclusive  means  of  conversion. 
III.    The  glorious  issue  of  conversion. —  (The  Homilist.) 

266 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XVH :  1-15 


Vss.  30-31.    What  Must  I  Do  to  Be  Saved? 

T.    The  scene  in  the  prison. 
II.     The  question. 
III.    The  answer.— (//a.y^mg.y.  Rev.  Dr.  James.) 

Vss.  32-34.    Household  Salvation. 

A  whole  household. 
I.    Hearing  the  word. 
II.     Believing. 

III.  Being  baptized. 

IV.  At  work  for  God. 

V.    All  rejoicing. —  {Spurgeon.) 

Vs.  27-    Christian  Dignity. 


'    ,-!^       /  ways  and  times  of  asserting  it. 
II.    Wrong] 


Sub-section  4. — At  Thessalonica  and  Bercea, — 17:1-15. 

I  Now  when  they  had  passed  through  Amphipolis  and  ApoUonia,  they 
came  to  Thessalonica,  where  was  a  synagogue  of  the  Jews:  2  and  Paul,  as 
his  custom  was,  went  in  unto  them,  and  for  three  Sabbath  days  reasoned  with 
them  from  the  Scriptures,  3  opening  and  alleging  that  it  behooved  the  Christ 
to  suffer,  and  to  rise  again  from  the  dead;  and  that  this  Jesus,  whom,  said 
he,  I  proclaim  unto  you,  is  the  Christ.  4  And  some  of  them  were  persuaded, 
and  consorted  with  Paul  and  Silas ;  and  of  the  devout  Greeks  a  great  multi- 
tude, and  of  the  chief  women  not  a  few.  5  But  the  Jews,  being  moved  with 
jealousy,  took  unto  them  certain  vile  fellows  of  the  rabble,  and,  gathering  a 
crowd,  set  the  city  on  an  uproar,  and,  assaulting  the  house  of  Jason,  they 
sought  to  bring  them  forth  to  the  people.  6  And  when  they  found  them 
not,  they  dragged  Jason  and  certain  brethren  before  the  rulers  of  the  city, 
crying.  These  that  have  turned  the  world  upside  down  are  come  hither  also; 
7  whom  Jason  hath  received:  and  these  all  act  contrary  to  the  decrees  of 
Caesar,  saying  that  there  is  another  king,  one  Jesus.  8  And  they  troubled 
the  multitude  and  the  rulers  of  the  city,  when  they  heard  these  things.  9 
And  when  they  had  taken  security  from  Jason  and  the  rest,  they  let  them  go. 

10  And  the  brethren  immediately  sent  away  Paul  and  Silas  by  night  unto 
Beroea;  who,  when  they  were  come  thither,  went  into  the  synagogue  of  the 
Jews.  II  Now  these  were  more  noble  than  those  in  Thessalonica,  in  that 
they  received  the  word  with  all  readiness  of  mind,  examining  the  Scriptures 
daily,  whether  these  things  were  so.     12  Many  of  them  therefore  believed; 

267 


XVII:  1-9]  THE   TESTIMONY   OF   THE   WITNESSES 

also  of  the  Greek  women  of  honorable  estate,  and  of  men  not  a  few.  13  But 
when  the  Jews  of  Thessalonica  had  knowledge  that  the  word  of  God  was  pro- 
claimed of  Paul  at  Bercea  also,  they  came  thither  likewise,  stirring  up  and 
troubling  the  multitudes.  14  And  then  immediately  the  brethren  sent  forth 
Paul  to  go  as  far  as  to  the  sea :  and  Silas  and  Timothy  abode  there  still. 
15  But  they  that  conducted  Paul  brought  him  as  far  as  Athens;  and  receiving 
a  commandment  unto  Silas  and  Timothy  that  they  should  come  to  him  with 
all  speed,  they  departed. 

I.  Thessalonica, — vss.  i~g.    2.  Bera:a, — vss.  10-15. 


I.    Thessalonica, — vss.  i-p. 

One  of  the  great  military  roads  of  the  Roman  Empire  extended 
from  Gypsela  on  the  river  Hebrus,  near  the  Hellespont,  to  Dyrra- 
chium  on  the  Adriatic  shore,  nearly  opposite  the  modern  Brindisi. 
It  was  about  five  hundred  miles  in  length.  One  hundred  miles 
of  this  famous  Via  Egnatia,  as  it  was  called,  were  trodden  by  Paul 
and  Silas  as  they  journeyed  from  Philippi  to  Thessalonica.  It  led 
them  through  Amphipolis,  thirty-three  miles  from  Philippi,  and 
Apollonia,  thirty  miles  further,  to  Thessalonica,  thirty-seven  miles 
still  further,  or  one  hundred  miles  from  their  starting-point,  and  to 
about  the  center-point  of  the  renowned  highway.  The  mission- 
aries probably  broke  their  journey,  and  tarried  for  a  night  in  each 
of  the  two  cities  named  in  Luke's  itinerary.  Why  Paul  and  Silas 
did  not  stop  longer  in  Amphipolis  and  Apollonia  we  are  not  told. 
It  seems  probable  that  the  promise  of  success  in  either  place  just 
at  this  time  was  not  sufficient  to  over-balance  the  danger  from  their 
proximity  to  the  city  they  were  leaving,  and  where  they  had 
suffered  such  persecution.  They  seem  to  have  thought  it  wiser 
to  hasten  on  to  the  Proconsular  Capital.  Thessalonica  was  a  "free 
city,"  having  its  own  local  government,  though  it  was  at  the  same 
time  the  headquarters  of  the  Proconsul  of  the  Province.  It  was 
the  largest  and  most  important  city  on  this  part  of  the  yEgean 
coast,  next  to  Philippi,  if  indeed  it  was  not  larger  than  that 
"Colonia."  It  was  beautifully  situated  at  the  head  of  the  Thermaic 
Gulf,  and  was  then,  as  it  is  now  under  its  modern  name  of  Saloniki, 
an  important  commercial  emporium,  a  vast  amount  of  merchandise 
both  by  land  and  sea  passing  through  its  gates.     Other  important 

268 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XVH :  1-9 

places  of  the  empire  in  the  course  of  the  centuries  sank  into  obscur- 
ity if  not  oblivion,  but  Thessalonica  has  never  lost  its  importance; 
and  to-day,  with  a  population  of  100,000,  it  is  the  second  city  in 
size  in  the  late  European  portion  of  the  Turkish  Empire.  It  was  re- 
cently noted  as  the  seat  of  the  exiled  Sultan.  It  is  still  noted 
for  a  feature,  for  which  it  was  beginning  to  acquire  some  promi- 
nence even  in  Paul's  day.  There  were  many  Jews  in  Thessalonica 
when  Paul  and  Silas  entered  its  gates.  In  modern  times  there  are 
said  to  be  over  forty  synagogues  in  the  city;  in  Paul's  time  there 
was  apparently  but  one. 

And  to  that  one  the  missionaries  soon  made  their  way.  It  was 
Paul's  custom  so  to  do.  The  days  of  the  week  were  doubtless  given 
up  to  working  for  his  daily  bread.  Work  seems  not  to  have  been 
easy  to  obtain ;  and  he  wrought  night  and  day  for  his  living :  and 
the  beloved  Church  of  Philippi  once  and  again  ministered  to  his 
necessities  and  of  them  that  were  with  him.  But  the  sabbath  day 
furnished  special  opportunities  for  preaching  Christ,  and  for  evan- 
gelistic work. 

The  subject  matter  of  Paul's  preaching  was  doubtless  what  it 
had  been  throughout  his  missionary  tours,  especially  in  all  syna- 
gogues of  the  Jews.  Luke's  recapitulation  of  it  therefore,  in  this 
passage,  is  of  special  interest.  For  three  sabbath-days  he  met  his 
Jewish  kindred,  and  "reasoned  with  them  from  the  scriptures, 
opening  and  alleging  that  it  behooved  the  Christ  to  suffer,  and  to 
rise  again  from  the  dead ;  and  that  this  Jesus,  whom,  said  he,  I  pro- 
claim unto  you,  is  the  Christ." 

It  is  worth  our  while  to  tarry  here  for  a  little  time,  and  endeavor 
to  get  an  impressive  sense  of  the  fullness  of  meaning  in  the  in- 
spired historian's  words,  (i)  Paul  appealed  to  the  rational  nature 
of  his  countrymen.  The  Gospel  he  proclaimed  courted  their  most 
searching  examination.  He  "reasoned  with  them."  (2)  The  scrip- 
tures out  of  which  Paul  reasoned  was  our  Old  Testament.  These 
were  the  sacred  writings  which  all  Jews  in  Paul's  day,  as  truly  as 
himself,  accepted  as  the  oracles  of  God.  His  discourse  was,  first 
of  all,  an  "opening,"  or  exposition,  of  the  teaching  of  those  scrip- 
tures touching  the  Person  and  Work  of  the  Messiah.  The  Jews 
of  the  Dispersion,  like  those  in  Palestine,  believed  their  Messiah 
was  to  come  as  a  temporal  sovereign  to  reign  over  Israel,  and  to 
subdue  all  nations  to  His  and  their  dominion.     (3)    In  this  Paul 

269 


XVII:  1-9]  THE   TESTIMONY   OF   THE    WITNESSES 

believed  his  Jewish  kindred  were  greatly  mistaken.  He  found  in 
those  scriptures  an  entirely  different  Messiah  foretold.  According 
to  his  interpretation  of  those  sacred  writings  it  was  necessary  for 
the  Messiah  to  suffer  and  to  die.  He  was  to  be  not  only  a  Prince 
but  also  a  Saviour.  He  was  to  save  His  people  from  their  §ins,  by 
dying  in  their  room  and  stead.  So  Philip  had  taught  the  Ethiopian 
Treasurer  in  the  exposition  of  these  same  scriptures.  (4)  Still 
further  Paul  found  in  these  scriptures  the  revelation  of  the  Mes- 
siah's resurrection.  He  was  not  only  to  die  a  sacrifice  for  sin,  but 
was  also  to  rise  again  from  the  dead !  It  is  well  to  stand  here  a 
moment.  No  matter  how  obscure  the  fact  may  seem  to  us,  lost 
as  it  is  in  the  brighter  revelations  of  the  New  Testament,  no  candid 
person,  who  accepts  the  historicity  of  Luke's  narrative,  can  fail 
to  believe  that  Paul  taught  the  Thessalonian  Jews  that  the  doctrine 
of  the  resurrection  of  the  Messiah  was  a  doctrine  of  our  Old  Tes- 
tament Scriptures. 

This  completed  the  Apostle's  work  of  exposition.  He  turns  now 
to  the  testimony.  In  the  second  part  of  his  preaching  he  endeavors 
to  show  that  Jesus  of  Nazareth  fulfilled  all  the  conditions  of  the 
prophetic  writings,  and  had  an  irrefutable  claim  to  be  accepted 
and  worshipped  as  the  long-expected  Messiah  and  Saviour  of  the 
world.  The  presentation  of  this  part  of  his  theme  would  neces- 
sarily involve  some  rehearsal  of  the  life,  ministry  and  miracles  of 
the  Nazarene.  These  foreign-born  and  abiding  Jews  probably 
knew  a  little  of  the  events  that  had  so  recently  transpired  in  the 
land  of  their  fathers.  But  of  much  they  must  have  been  only 
partially  informed.  And  the  story  of  the  great  life,  and  the  tragic 
death,  and  the  glorious  resurrection,  as  Paul  could  tell  it,  must 
have  been  surpassingly  interesting.  The  entire  credibility  of  the 
story,  too,  must  have  come  home  to  these  strangers  of  the  House 
of  Israel.  The  testimony  of  the  witnesses  could  not  but  come  to 
them  with  convincing  power.  Only  twenty  years  had  elapsed  since 
the  death  and  resurrection  of  the  Messiah.  Well-nigh  five  hundred 
living  witnesses  of  the  risen  Saviour's  appearance  to  them  yet  re- 
mained on  earth.  The  Thessalonian  Jews  did  not  need  to  depend 
upon  the  word  of  the  missionaries  alone.  But  we  can  hardly  doubt 
that  Paul  would  set  himself  forth  as  a  living  and  confident  wit- 
ness of  the  resurrection  of  his  Divine  Lord.  He  afterward,  again 
and  again,  told  the  story  of  "the  heavenly  vision,"  and  it  seems 

270 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XVH  :  1-9 

altogether  probable  that  here,  in  presenting  this  part  of  his  subject, 
he  would  dwell  upon  so  convincing  an  evidence  that  Jesus  of  Naza- 
reth was  the  risen  and  glorified  Messiah  and  Saviour  of  lost  men. 

It  must  have  been  a  masterly  presentation  of  the  two- fold  theme : 
and  we  wonder  who  could  have  failed  to  be  convinced  that  the 
Old  Testament,  as  we  call  it,  taught  that  the  Messiah  was  to  die  for 
sin,  and  rise  again  from  the  dead,  and  that  Jesus  of  Nazareth  ful- 
filled in  every  particular  these  ancient  prophecies.  Many  were  con- 
vinced and  believed.  "Some  of  the  Jews  were  persuaded,  and  con- 
sorted with  Paul  and  Silas,  and  of  the  devout  Greeks  a  great 
multitude,  and  of  the  chief  women  not  a  few." 

But  the  experiences  of  the  missionaries  in  Pisidian  Antioch 
were  to  be  duplicated  in  Thessalonica.  Many  of  the  Jews  were 
not  willing  to  share  these  Messianic  promises  and  teachings  with 
their  Gentile  neighbors.  So  they  gathered  a  mob  of  the  vilest  ele- 
ments of  the  population,  and  set  the  city  in  an  uproar.  They 
sought  for  Paul  and  Silas;  and,  failing  to  find  them,  they  dragged 
Jason,  their  host,  and  certain  brethren  before  the  Politarchs  of  the 
city,  upon  charges  which  had  in  them  some  measure  of  truth,  but 
which,  so  far  as  the  law  might  have  any  claim  against  them,  were 
essentially  false.  It  was  true  that  the  mission  of  the  evangelists 
was  to  turn  the  world  upside  down:  yet  their  behavior  had  been 
in  every  respect  that  of  law-abiding  citizens.  Their  ministry  had 
been  exercised  in  quietness,  without  noise  or  tumult.  It  was  true 
also  that  they  preached  that  there  was  another  king,  even  Jesus; 
but,  as  the  Lord  told  Pilate,  "His  kingdom  was  not  of  this  world." 
We  are  not  told  what  defence  was  made  by  Jason  and  his  com- 
panions; but  it  was  manifestly  such  that  the  Politarchs,  though 
troubled  at  first  by  the  unusual  charges,  could  not  fail  to  see  that 
there  was  nothing  in  them  of  which  the  law  could  take  any  cog- 
nizance. And  so,  taking  security  of  Jason  and  the  rest,  they  let 
them  go.  The  superficial  and  hasty  character  of  the  examination 
by  the  Politarchs  is  as  evident  as  was  that  of  the  Duumviri  at 
Philippi.  If  there  was  little  or  nothing  in  the  charges,  requiring 
further  official  notice,  the  magistrates  should  have  put  the  Jews 
alone  under  bonds  to  keep  the  peace.  Then  the  missionaries  could 
have  gone  on  in  quietness  with  their  evangelistic  work.  As  it  was, 
if  they  would  avoid  involving  their  friends,  the  new  converts,  in 
trouble,  they  could  do  nothing  but  withdraw  from  the  field  at  least 

271 


XVII:io-i5]      THE   TESTIMONY   OF   THE   WITNESSES 

for  the  present.  And  so  they  went  their  way;  and,  turning  down 
from  the  Via  Egnatia,  they  soon  found  a  refuge  and  an  open  door 
in  a  less  prominent  place. 


Verse  i.  The  passing  by  of  some  places  should  be  only  that  the  truth 
may  reach  them  in  more  favorable  circumstances  at  another  time.  Compare 
Perga  and  Ephesus. — Vs.  2.  Utilizing  the  sanctuary  and  the  Sabbath. — Vs. 
2b.  Christianity  is  a  reasonable  religion. — Vs.  3.  A  great  revival  of  Paul's 
method  of  preaching  would  be  of  vast  benefit  to  the  modern  Church.  What 
he  regarded  as  important  and  valuable  to  both  Jews  and  Greeks  in  his  day  is 
equally  so  to  men  of  all  nations  and  races  in  our  times.  And  his  method  of 
presenting  the  truth  would  establish  the  Gospel  upon  impregnable  foundations. 
It  would  reinstate  the  Old  Testament  in  its  legitimate  place  as  an  integral  and 
needful  part  of  the  Divine  Revelation.  And  it  would  reestablish  the  eviden- 
tial value  of  miracles  as  an  irrefutable  testimony  to  the  Divine  legation  of 
Jesus  of  Nazareth. — Vss.  &-T.  Half-truths  are  sometimes  terrible  lies. — Vs.  6b. 
The  upsetting  tendencies  of  the  true  faith.  It  must  overturn  and  overturn  till 
He  whose  right  it  is  shall  reign. — Vs.  7b.  Jesus  is  a  King:  this  fact  must 
trouble  earthly  rulers  till  they  bow  to  His  dominion, — see  Psalm  2:10-12. 


Vs.  7.    Jesus  Another  King. 

I.  He  is  one  contemplating  exclusively  spiritual  dominion. 

II.  Claiming  rightfully   unqualified   obedience. 

III.  Securing  infallibly  heartfelt  homage. 

IV.  Expecting  confidently  universal  empire. — {The  Homilist.) 


2.     Bercca, — vss.  10-15. 

The  city  of  Beroea,  smaller  and  less  conspicuous  than  Thessa- 
lonica,  was  situated  on  the  eastern  slope  of  the  Olympian  range 
of  mountains,  about  sixty  miles  southwest  of  Thessalonica.  The 
location  was  one  of  unusual  beauty,  with  far-stretching  views 
over  the  plain,  which  was  intersected  by  a  number  of  mountain-fed 
streams,  which  at  certain  seasons  of  the  year  became  torrential 
rivers.  The  first  part  of  the  journey  of  the  missionaries  was  by 
night;  and  even  if  the  day  had  dawned  by  the  time  they  reached 
"the  wide-flowing  Axius,"  they  may  have  encountered  here  some 

272 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XVH :  10-15 

of  those  "perils  of  rivers,"  of  which  Paul  subsequently  writes  to 
the  Church  in  Corinth. 

The  fugitives  from  Thessalonica  received  a  more  favorable  re- 
ception in  Beroea  than  they  had  secured  in  the  larger  cities  of 
Macedonia.  They  found  a  synagogue  in  Beroea;  and  as  "their 
manner  was"  they  began  their  missionary  propaganda  among  their 
own  countrymen.  We  have  every  reason  to  believe  that  Paul 
preached  in  Bercea  the  same  truths  he  had  dwelt  upon  in  Thessa- 
lonica. And  the  Beroean  Jews,  manifesting  a  less  prejudiced  spirit 
than  those  in  Thessalonica,  "received  the  word  with  all  readiness 
of  mind,  examining  the  scriptures  daily,  whether  these  things  were 
so."  Luke's  significant  "therefore"  indicates  that  the  result  was 
just  what  might  have  been  expected.  "Many  of  them,  therefore, 
believed,  also  of  the  Greek  women  of  honorable  estate,  and  of 
men  not  a  few."  So  overwhelming  was  the  line  of  thought  pursued 
by  the  preachers  of  the  Holy  Evangel  that  a  candid  investigation 
could  not  but  end  in  conversion,  and  the  acceptance  of  Jesus  of 
Nazareth  as  the  Messiah,  Christ  of  God. 

Here  again  the  history  repeats  itself.  As  the  enemies  of  the 
Cross  pursued  the  missionaries  from  Iconium  to  Lystra  in  their 
first  circuit,  so  here  they  came  from  Thessalonica  to  Beroea,  "stir- 
ring up  and  troubling  the  multitudes."  And  again  the  heralds  of 
the  glad  tidings  had  to  fly.  Leaving  Silas  and  Timothy  at  Beroea 
some  of  the  new  converts,  possibly  Sopater  of  Beroea  among  them, 
brought  Paul  down  to  the  coast,  whence  from  some  unknown  port 
he  embarked  for  Athens,  two  hundred  miles  away,  and  set  sail 
probably  for  Phalerum,  the  eastern  port  of  the  classic  city.  There 
his  new  companions  left  him  for  the  return  voyage;  and  Paul 
entered  Athens  alone. 


Verse  10.  Paul  went  not  as  he  wished  (i  Thess.  2:17),  but  as  his  Mas- 
ter planned. — Vs.  11.  The  right  spirit  in  which  to  hear  the  Gospel  is  with  a 
frank  and  open  and  unprejudiced  mind. — Vs.  lib.  The  true  teaching  of  the 
Scriptures  is  to  be  obtained  by  searching  them.  So  Jesus  taught  in  John 
S  :39.  All  preaching  that  will  not  stand  the  test  of  searching  the  Scriptures 
is  false  and  pernicious. — Vs.  12.  Faith  waits  on  candid  hearing  and  diligent 
study  of  the  word. — Vs.  13.  The  zeal  of  the  Jews  was  great,  but  not  accord- 
ing to  knowledge, — see  Rom.  10:2. 

Verse  15.  The  picture  of  the  lone  missionary  in  the  literary  center  of 
the  world. 

273 


'XVII:  i6-34]   THE   TESTIMONY   OF   THE   WITNESSES 


Vss.  II-I2.    Bercean  Nobility. 

I.  In  their  freedom  from  prejudice. 

II.  In  their  independency  of  mind. 

III.  In  their  deference  to  the  Scriptures. 

IV.  In  their  intelligent  faith. —  {The  Homilist.) 

Vss.  IO-I2.    The  Berceans. 

I.    Their  candid  attention  to  the  new  doctrines. 
II.    Their  proper  examination  of  them. 
III.    Their  yielding  to  the  evidence  of  their  truth. — {The  Homilist.) 

Vs.  II.    The  Study  of  the  Scriptures  Recommended. 

I.    The  Character  of  the  Berceans. 

1.  Their  laudable  spirit  of  inquiry  into  religious  truth. 

2.  Their  attachment  to  the  Scriptures,  and  the  diligence  with  which 

they  studied  these  inspired  oracles  of  truth. 

3.  The  candor  with  which  these  inquiries  were  conducted,  and  their 

openness  to  conviction. 
II.    The  Imitation  of  this  Conduct  of  the  Berceans. 

1.  Our  duty  and  right  to  inquire  and  judge  for  ourselves  concerning 

the  truths  of  religion. 

2.  The   Scriptures   are   addressed  to   all   ranks   of  persons,   and  re- 

quire from  them  an   impartial  and  careful  examination  of  the 
truths  they  contain. 

3.  They  are  most  worthy  of  our  perusal  from  the  importance  of  the 

truths  contained  in  them. 

4.  The  melancholy  consequences  that  flow  from  the  neglect  of  the 

study  of  the  Scriptures,  and  a  blind  submission  to  the  opinions 
of  men. — {Hunter,  Rev.  Dr.  Andrew.) 


SuB-SECTiOK  5. — At  Athens, — 17:16-34. 

16  Now  while  Paul  waited  for  them  at  Athens,  his  spirit  was  provoked 
within  him  as  he  beheld  the  city  full  of  idols.  17  So  he  reasoned  in  the 
synagogue  with  the  Jews  and  the  devout  persons,  and  in  the  market-place 
every  day  with  them  that  met  him.  18  And  certain  also  of  the  Epicurean  and 
Stoic  philosophers  encountered  him.  And  some  said.  What  would  this  bab- 
bler say?  Others,  He  seemeth  to  be  a  setter  forth  of  strange  gods:  because 
he  preached  Jesus  and  the  resurrection.  19  And  they  took  hold  of  him,  and 
brought  him  unto  the  Areopagus,  saying.  May  we  know  what  this  new  teach- 
ing is,  which  is  spoken  by  thee?    20  For  thou  bringest  certain  strange  things 

274 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XVH :  16-34 

to  our  ears:  we  would  know,  therefore,  what  these  things  mean.  21  (Now 
all  the  Athenians  and  the  strangers  sojourning  there  spent  their  time  in 
nothing  else,  but  either  to  tell  or  to  hear  some  new  thing.) 

22  And  Paul  stood  in  the  midst  of  the  Areopagus,  and  said,  Ye  men  of 
Athens,  in  all  things  I  perceive  that  ye  are  very  religious.  23  For,  as  I 
passed  along,  and  observed  the  objects  of  your  worship,  I  found  also  an 
altar  with  this  inscription,  TO  AN  UNKNOWN  GOD.  What  therefore  ye 
worship  in  ignorance,  this  I  set  forth  unto  you.  24  The  God  that  made  the 
world  and  all  things  therein,  He,  being  Lord  of  heaven  and  earth,  dwelleth 
not  in  temples  made  with  hands ;  25  neither  is  He  served  by  men's  hands,  as 
though  He  needed  anything,  seeing  He  Himself  giveth  to  all  life,  and  breath, 
and  all  things ;  26  and  He  made  of  one  every  nation  of  men  to  dwell  on  all 
the  face  of  the  earth,  having  determined  their  appointed  seasons,  and  the 
bounds  of  their  habitation ;  2"]  that  they  should  seek  God,  if  haply  they  might 
feel  after  Him  and  find  Him,  though  He  is  not  far  from  each  one  of  us : 

28  for  in  Him  we  live,  and  move,  and  have  our  being;  as  certain  even  of 
your  own  poets  have  said, 

"For  we  are  also  His  offspring." 

29  Being  then  the  offspring  of  God,  we  ought  not  to  think  that  the  Godhead 
is  like  unto  gold,  or  silver,  or  stone,  graven  by  art  and  device  of  man.  30 
The  times  of  ignorance,  therefore,  God  overlooked;  but  now  He  com- 
mandeth  men  that  they  should  all  everywhere  repent;  31  inasmuch  as  He 
hath  appointed  a  day  in  which  He  will  judge  the  world  in  righteousness  by 
the  man  whom  He  hath  ordained;  whereof  He  hath  given  assurance  unto  all 
men,  in  that  He  hath  raised  Him  from  the  dead. 

32  Now  when  they  heard  of  the  resurrection  of  the  dead,  some  mocked; 
but  others  said.  We  will  hear  thee  concerning  this  yet  again.  2>2>  Thus  Paul 
went  out  from  among  them.  34  But  certain  men  clave  unto  him,  and  be- 
lieved: among  whom  also  was  Dionysius  the  Areopagite,  and  a  woman  named 
Damaris,  and  others  with  them. 


The  busy  waiting, — vss.  16-21.    2.  The  address  on  Mar's  Hill — vss.  22-31. 
3.  The  meager  result, — vss.  32-34. 


I.     The  Busy  Waiting, — vss.  16-21. 

Paul's  dependence  upon  his  missionary  comrades  becomes  con- 
spicuously manifest  in  this  part  of  the  tour.  The  necessities  of  the 
work  seem  to  have  constrained  him  to  leave  Luke  at  Philippi,  and 
Silas  and  Timothy  at  Beroea.  And  those  who  came  with  him  down 
to  Athens  could  not  remain ;  so  the  apostle  sent  by  them  an  urgent 
message  to  his  old  comrades  to  come  on  to  him  as  soon  as  possible. 

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XVII:i6-2i]      THE    TESTIMONY    OF    THE    WITNESSES 

Pending  their  arrival,  Paul  waited  for  them  with  an  inexpressible 
feeling  of  loneliness  and  longing  for  their  companionship.  But  his 
was  not  an  idle  waiting.  The  first  thing  he  seems  to  have  done 
was  to  take  a  tour  of  observation  through  the  city.  Vastly  in- 
structive must  have  been  that  walk  with  Paul  around  Athens. 
Nothing  escaped  his  observation.  He  marked  the  multitudinous 
altars,  temples,  statues  and  shrines  of  a  city  "wholly  given  to 
idolatry,"  that  worshipped  thirty  thousand  divinities,  and  where  it 
became  a  proverbial  saying  that  "One  could  more  easily  find  a 
god  than  a  man  in  Athens."  The  eye  that  rested  upon  the  humble 
synagogue  of  his  countrymen  noted  also  the  altar  "To  an  unknown 
god" ;  and  marked  the  inscription  as  a  text  for  his  coming  address 
to  the  literati  of  the  classic  capital. 

Following  this  preliminary  survey,  Paul,  though  still  expecting 
the  arrival  of  Silas  and  Timothy,  gave  himself  immediately  to  his 
evangelistic  work.  He  was  probably  supported  in  some  measure 
by  the  contributions  of  his  beloved  Philippian  converts,  so  that 
he  did  not  need  here  in  Athens  to  labor  day  by  day  for  his  daily 
bread ;  and  so  "he  reasoned  in  the  synagogue  with  the  Jews  and  the 
devout  persons,  and  in  the  market-place  every  day  with  them  that 
met  him."  Luke  gives  us  no  particulars  of  those  indoor  and  out- 
door conferences ;  but,  from  what  the  philosophers  say,  we  are 
warranted  in  believing  that  Paul's  reasoning  was  after  the  pattern 
of  his  discourse  in  Thessalonica.  At  any  rate,  the  thing  these 
philosophers  remembered  was  his  testimony  concerning  the  resur- 
rection. This  was  something  new.  And  as  the  time  of  these  wise 
men  was  entirely  taken  up  with  the  telling  or  hearing  some  new 
thing,  they  were  willing  for  a  time  to  attend  to  this  "word-spouting 
Jew,"  though  they  could  think  of  him  only  contemptuously  as  "a 
retailer  of  knowledge  scraps,"  which  they  were  unable  to  locate, 
with  any  articulate  connection,  in  any  system  of  philosophy  with 
which  they  were  familiar.  "And  they  took  hold  of  him,  and 
brought  him  to  the  Areopagus,  saying,  May  we  know  what  this 
new  teaching  is,  which  is  spoken  by  thee;  for  thou  bringest  certain 
strange  things  to  our  ears ;  we  would  know  therefore  what  these 
things  mean." 


Verse    i6.     A   justifiable    cause    of   provocation. — Vs.     17.     A    minister 
among  men, — in  the  house  of  God,  and  in  the  market-place. — Vs.   17.     The 

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message  of  the  Gospel  is,  "Come  now,  let  us  reason  together." — Vs.  18.  A 
false  faith  fosters  the  pride  of  the  heart. — Curiosity-mongers  are  not  sincere 
searchers  after  the  truth. 


Vs.  16.    The  Awfully  Significant  Scene. 

I.     The  insufficiency  of  the  light  of  nature  to  guide  men  to  true  worship. 

II.  The  moral  worthlessness  of  material  civilization. —  (The  Homilist.) 

Vss.   19-20.    The   Strangeness  and  Suggestiveness  of  Christianity. 

I.  The  Strangeness  of  Christianity. 

1.  The  strangest  Person  in  all  history. 

2.  The  strangest  fact  in  that  strange  Person's  history. 

II.  The  Suggestiveness  of  Christianity. 

1.  The  more  it  is  studied  the  more  wonders  it  reveals. 

2.  The  more  it  is  enjoyed  the  more  it  is  desired. — (The  Homilist.) 

Vss.  1-34.    Paul  at  Athens. 

I.  Paul's  moral  survey  of  the  city. 

II.  His  discourses  in  the  Agora. 

III.  His  discourse  on  Mar's  Hill. 

IV.  His  departure  from  Athens. — (The  Homilist.) 

Vss.  16-34.    Paul  on  Mar's  Hill. 

I.    The  place.  III.     The  sermon. 

11.    The  audience.  IV.    The  effect. 


2.     The  address  on  Avar's  Hill, — vss.  22-^1. 

The  first  thing  to  arrest  the  attention  of  the  reader  in  this  ad- 
dress is  the  marked  courtesy  of  the  speaker.  He  wins  the  respect- 
ful attention  of  his  hearers,  not  by  flattery,  but  by  finding  some- 
thing to  commend  in  them.  That  something  was  their  religious- 
ness. "Ye  men  of  Athens,  I  perceive  that  in  all  things  ye  are 
very  much  devoted  to  the  worship  of  the  gods, — for  as  I  passed 
along  and  observed  the  objects  of  your  worship,  I  found  also  an 
altar  with  this  inscription,  'To  an  unknown  god.'  What  therefore 
ye  worship  not  knowing  it,  this  I  declare  unto  you." 

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XVII:  22-31]      THE   TESTIMONY   OF   THE   WITNESSES 

For  another  thing,  we  cannot  but  note  the  contrast  of  this  ad- 
dress on  Mar's  Hill  with  Paul's  address  in  Pisidian  Antioch.  As 
these  two  are  the  most  fully  reported  of  any  spoken  by  Paul  in  his 
missionary  journeys,  this  contrast  is  worth  noting  and  studying.  In 
Antioch,  Paul  was  addressing  Jews  alone;  and  he  commends  him- 
self to  their  friendly  consideration,  and  at  the  same  time  intro- 
duces his  great  theme,  by  a  rapid  and  pregnant  survey  of  the 
national  history.  It  was  a  story  ever  old  yet  ever  new  to  the 
Hebrew  people,  and  possessing  a  peculiar  charm  to  the  tribes 
that  were  scattered  abroad.  By  this  course  he  gained  his  object, — 
a  hearing,  and  an  opportunity  to  speak  of  Jesus  and  the 
resurrection. 

On  the  Areopagus,  Paul's  object  was  the  same;  but  he  reaches 
it  in  a  different  way.  There  were  here  no  ancestral  traditions  to 
which  the  Christian  apostle  could  refer,  and  by  the  reference  win 
attention.  So  he  rises  at  once  to  God,  the  omnipotent,  independent, 
creator,  preserver,  ruler  and  father  of  men :  and  from  His  nature 
and  our  relations  to  Him  deduces  our  duty,  and  the  standard  and 
measure  of  our  obligation.  All  this  is  done  by  building  on  their 
own  admitted  principles,  and  is  enforced  by  a  reference  to  their 
own  writers.  And,  while  his  words  are  so  chosen  as  to  afford  no 
just  ground  for  offence,  his  positions  are  so  skillfully  yet  boldly 
taken,  and  so  interwoven  with  the  concessions  of  his  hearers,  as 
to  overthrow  the  theories  of  both  Stoics  and  Epicureans,  and  to 
undermine  the  idolatrous  practices  of  those  whose  gods  were  only 
less  numerous  than  themselves.  By  this  course  of  thought,  also,  he 
is  led,  in  the  closing  sentences,  to  speak  of  the  themes  peculiar  to 
the  Gospel  and  the  Christian  Revelation. 

A  further  brief  analysis  of  Paul's  address  will  exhibit  the  lofty 
ranges  of  his  thought  as  well  as  disclose  the  wonderful  skill  with 
which,  though  interrupted,  he  is  able  to  introduce  some  of  the  essen- 
tial truths  of  the  Christian  religion. 

In  seven  particulars  he  discusses  the  general  doctrines  of  a 
rational  theistic  belief,  e.  g.  (i)  The  existence  of  God; — (2)  God 
is  the  creator  of  the  world,  and  all  things  therein; — (3)  The  im- 
mensity of  God, — "He  dwelleth  not  in  temples  made  with  hands ;" — 
(4)  The  independence  of  God, — "Neither  is  worshipped  with  men's 
hands,  as  though  He  needed  anything,  seeing  He  Himself  giveth  to 
all  life,  and  breath,  and  all  things."— (5)  The  unity  of  the  human 

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UNTO  THE  UTTERMOST  PART  OF  EARTH      [XVH :  22-31 

race, — "He  made  of  one  every  nation  of  men  to  dwell  on  all  the 
face  of  the  earth;" — (6)  The  purpose  of  God's  arrangements  re- 
specting the  human  race, — "Having  determined  their  appointed 
seasons,  and  the  bounds  of  their  habitation;  that  they  should  seek 
God,  if  haply  they  might  feel  after  Him  and  find  Him,  though  He 
is  not  far  from  each  one  of  us;" — (7)  The  spirituality  of  God  and 
religion, — "We  are  also  His  offspring.  Being  then  the  offspring 
of  God,  we  ought  not  to  think  the  Godhead  is  like  unto  gold,  or 
silver,  or  stone,  graven  by  art  and  device  of  man." 

At  this  point  the  apostle  enters  upon  the  presentation  of  the 
truths  which,  in  a  special  sense,  distinguish  the  Christian  Revelation. 
These  which  he  mentions  are  three; — (i)  God  now  calls  all  men 
everywhere  to  repentance, — "The  times  of  ignorance  therefore  God 
overlooked;  but  now  He  commandeth  that  they  should  all  every- 
where repent;" — (2)  This  call  to  universal  repentance  is  in  view 
of  the  coming  general  judgment, — "Inasmuch  as  He  hath  appointed 
a  day  in  which  He  will  judge  the  world  in  righteousness,  by  that 
man  whom  He  hath  ordained;" — (3)  The  certainty  of  that  judg- 
ment is  certified  to  us  by  the  resurrection  and  enthronement  of  the 
Judge  of  the  quick  and  the  dead, — "Whereof  He  hath  given  assur- 
ance to  all  men,  in  that  He  hath  raised  Him  from  the  dead." 


Verse  22.  Commending  men  in  a  right  way  may  win  them  to  the  truth. 
Vs.  26.  The  unity  of  the  human  race.— Vs.  27.  The  distributions  of  the  race 
are  with  this  end  in  view, — their  seeking  after  and  finding  God. — ^Vs.  28a. 
The  Divine  immanence, — "In  Him  we  live,  and  move,  and  have  our  being." — 
Vs.  28b.  A  good  way  to  reason  with  men  is  to  argue  from  what  they  do 
believe  to  what  they  ought  to  believe.— Vs.  30.  The  revelation  of  a  way  of 
salvation  is  a  special  call  to  universal  repentance. — Vs.  31.  God  summons  us 
to  repentance  in  view  of  the  judgment.— Vs.  31b.  The  resurrection  of  Christ 
is  a  testimony  to  the  certainty  of  the  coming  judgment.— Vs.  31a.  Jesus 
Christ  is  ordained  to  be  the  judge  of  the  quick  and  the  dead. 

Vs.  23.    The  Unknown  God. 

I.  In  His  relation  to  Nature. 

II.  In  His  relation  to  Man. —  (The  Homilt^t.) 

Vss.  22-23.    An  Unknown  God. 
I.    Gods  many. 

II.  An  unknown  God. 

III.  The  only  living  and  true  God.— (Hastings,  Rev.  Dr.  James.) 

279 


XVII:  27-31]     THE   TESTIMONY   OF   THE    WITNESSES 


Vs.  27b.    The  Nearness  of  God. 

I.     He  is  locally  near. 
II.    He  is  relationally  near. 
III.    He  is  sympathetically  near.^ — (The  Homilist.) 

Vs.  29.    Man  the  Offspring  of  God. 

I.    This  glorious  fact  in  our  nature  indicates  constitutional  resemblance  to 

God. 
II.    It  suggests  the  rationale  of  the  Divine  Laws. 

III.  It  explains  the  interpretation  of  Christ. 

IV.  It  exposes  the  enormity  of  sin, 

V.    It  aids  us  to  estimate  the  transcendent  blessedness  of  the  dutiful. 

(The  Homilist.) 

Vs.  30.    God,  and  the  Times  of  Ignorance. 

I.    There  is  progress  in  the  Divine  Revelation. 
II.     There  is  an  accommodation  in  the  Divine  Revelation. 
III.    Through  this  partial  and  accommodated  revelation  God  is  continually 
working  toward  His  own  perfect  ideal. —  (Vincent,  Rev.  Dr.  M.  R.) 

Vss.  30-31.    Repentance. 

I.    Repentance  under  the  Christian  Dispensation  is  especially  binding  upon 

all  men  everywhere. 
II.     The  Day  of  Judgment  is  a  special  argument  for  this  repentance. 
III.    The  resurrection  of  Jesus  Christ  is  a  special  proof  of  a  Day  of  Judg- 
ment.— (The  Homilist.) 

Vss.  30-31.    The  Gospel  Age. 

I.    The  one  great  duty  of  man  in  the  Gospel  Age. 
II.    The  one  grand  prospect  of  man  in  the  Gospel  Age. 
III.    The  one  demonstrating  fact  for  man  in  the  Gospel  Age. 

(The  Homilist.) 

Vss.  24-31.    Paul's  Sermon  on  Mar's  Hill. 

I.    The  Errors  refuted. 

1.  Of  the  Naturalist, — declaring  creation  the  work  of  God. 

2.  Of  the   Pantheist, — showing  God  not  identified  with  the  essence 

of  the  universe,  but  separate   from  it,  before   it,  above   it,   and 
supreme  over  it. 

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UNTO  THE  UTTERMOST  PART  OF  EARTH      [XVH :  32-34 

3.  Of  the  Positivist, — demonstrating  God  to  be  a  personal  being,  in- 

telligent, loving,  and  paternal. 

4.  Of  the  Evolutionist, — pointing  out  special  interventions  in  nature, 

and  the  constant  exercise  of  a  providence  superior  to  "the  laws" 
by  which  He  ordinarily  works. 
II.     The  Truths  taught. 

1.  He  gives  in  creation  the  true  Cosmogony. 

2.  Of  the  origin  of  man  he  gives  the  true  Anthropology. 

3.  Of  the    resurrection    and    the   final   judgment   he    gives    the   true 

Eschatology. —  (Hoge,  Rev.  Dr.  Moses  D.) 

Vs.  31.    The  Day  of  Judgment. 

I.    The  time  is  not  revealed. 
II.    The  rule  is  a  righteous  one. 
III.    The  Judge  is  Jesus  Christ. — (Foot,  Rev.  Dr.  J.  I.) 

Vs.  31.    The  Scripture  Doctrine  of  the  Judgment. 

I.  The  time, — an  appointed  day. 

II.  The  judge, — the  risen  Christ. 

III.  The  judged, — angels  and  men. 

IV.  The  matter  traversed, — "every  work." 


3.     The  Meager  Result, — vss.  32-^4. 

The  wise  men  of  Athens  were  not  willing  to  accept  the  stranger's 
teaching  concerning  the  resu^-rection  ?  And  the  general  result  of 
Paul's  labors  in  the  city  was  pitifully  small.  "Some  mocked,"  some 
would  hear  him  again,  and  some  believed.  "Certain  men," — among 
them  Dionysius  of  the  Supreme  Court,  and  one  woman,  Damaris  by 
name,  and  some  others, — this  is  the  sum  total !  In  contrast  with 
the  great  multitude  of  converts  at  Thessalonica,  and  the  many, 
both  men  and  women  of  honorable  estate,  in  Beroea,  the  outcome 
of  Paul's  evangelism  in  Athens  was  as  the  "gleanings  of  the 
vintage." 


Verse  23-  Paul  went  from  them  apparently  to  return  no  more.  Oppor- 
tunities neglected  are  generally  lost  forever.  Why  Athens  closed  the  door. 
Was  it  not  her  self-sufificiency? 

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XVIII:  1-22]    THE   TESTIMONY    OF   THE   WITNESSES 

Sub-section  6. — At  Corinth; — and  the  end  of  the  Second  Missionary  Jour- 
ney,— 18:1-22. 

I  After  these  things  he  departed  from  Athens,  and  came  to  Corinth.  2 
And  he  found  a  certain  Jew  named  Aquila,  a  man  of  Pontus  by  race,  lately 
come  from  Italy,  with  his  wife  Priscilla,  because  Claudius  had  commanded 
all  the  Jews  to  depart  from  Rome :  and  he  came  unto  them ;  3  and  because 
he  was  of  the  same  trade  he  abode  with  them,  and  they  wrought;  for,  by 
their  trade,  they  were  tent-makers.  4  And  he  reasoned  in  the  synagogue 
every  Sabbath,  and  persuaded  Jews  and  Greeks. 

5  But,  when  Silas  and  Timothy  came  down  from  Macedonia,  Paul  was 
constrained  by  the  word,  testifying  to  the  Jews  that  Jesus  was  the  Christ. 
6  And  when  they  opposed  themselves  and  blasphemed,  he  shook  out  his  rai- 
ment, and  said  unto  them,  Your  blood  be  upon  your  own  heads ;  I  am  clean : 
from  henceforth  I  will  go  unto  the  Gentiles.  7  And  he  departed  thence,  and 
went  into  the  house  of  a  certain  man  named  Titus  Justus,  one  that  wor- 
shipped God,  whose  house  joined  hard  to  the  synagogue.  8  And  Crispus,  the 
ruler  of  the  synagogue,  believed  in  the  Lord  with  all  his  house :  and  many 
of  the  Corinthians,  hearing,  believed,  and  were  baptized.  9  And  the  Lord 
said  unto  Paul,  in  the  night  by  a  vision.  Be  not  afraid,  but  speak  and  hold 
not  thy  peace :  10  for  I  am  with  thee,  and  no  man  shall  set  on  thee  to  harm 
thee:  for  I  have  much  people  in  this  city.  1 1  And  he  dwelt  there  a  year  and 
six  months,  teaching  the  word  of  God  among  them. 

12  But,  when  Gallio  was  proconsul  of  Achaia,  the  Jews  with  one  accord 
rose  up  against  Paul,  and  brought  him  before  the  judgment-seat,  13  saying, 
This  man  persuadeth  men  to  worship  God  contrary  to  the  law.  14  But  when 
Paul  was  about  to  open  his  mouth,  Gallio  said  unto  the  Jews,  If,  indeed,  it 
were  a  matter  of  wrong,  or  of  wicked  villainy,  O  ye  Jews,  reason  would  that 
I  should  bear  with  you :  15  but  if  they  are  questions  about  words  and  names 
and  your  own  law,  look  to  it  j'ourselves;  I  am  not  minded  to  be  a  judge  of 
these  matters.  16  And  he  drave  them  from  the  judgment-seat.  17  And  they 
laid  hold  on  Sosthenes,  the  ruler  of  the  synagogue,  and  beat  him  before  the 
judgment-seat.     And  Gallio  cared  for  none  of  these  things. 

18  And  Paul,  having  tarried  after  this  yet  many  days,  took  his  leave  of 
the  brethren,  and  sailed  thence  for  Syria,  and  with  him  Priscilla  and  Aquila : 
having  shorn  his  head  in  Cenchreae ;  for  he  had  a  vow.  19  And  they  came  to 
Ephesus,  and  he  left  them  there:  but  he  himself  entered  into  the  synagogue, 
and  reasoned  with  the  Jews.  20  And  when  they  asked  him  to  abide  a  longer 
time,  he  consented  not;  21  but,  taking  his  leave  of  them,  and  saying,  I  will 
return  again  unto  you  if  God  will,  he  set  sail  from  Ephesus.  22  And  when 
he  had  landed  at  Csesarea,  he  went  up  and  saluted  the  Church,  and  went 
down  to  Antioch. 

1.  The  place,  friends,  and  work, — vss.  1-4.  2.  Opposition  and  encourage- 
ment,— vss.  5-11.  3.  The  arrest,  and  release, — vss.  12-17.  4-  T'/t^  return 
to  Jerusalem  and  Antioch, — vss.  18-22. 

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I.     The  place,  friends  and  work, — vss.  1-4. 

Corinth,  the  other  "eye  of  Greece,"  Athens  being  one  of  the 
two,  lies  on  the  isthmus  of  the  same  name  about  forty  miles  west 
of  Athens.  It  was  a  pro-consular  city,  and  capital  of  the  province 
of  Achaia.  It  had  grown  rapidly  in  a  hundred  years,  springing 
out  of  the  ruins  of  the  old  city,  and  developing  a  vast  commerce 
with  both  the  Orient  and  Occident,  through  its  eastern  and  western 
ports, — Cenchrese  on  the  Saronic  Gulf,  and  Lechseum  on  the  Gulf 
of  Corinth.  It  was  the  most  dissolute  and  profligate  city  in  the 
Empire,  surpassing  in  wickedness,  it  is  believed,  even  its  three 
great  capitals, — Rome,  Antioch  and  Alexandria. 

Paul  might  reach  Corinth  by  the  overland  route,  or  by  way  of 
the  sea.  His  poverty,  haste,  and  infirmities  would  probably  lead 
him  to  avoid  the  tedious  walk  overland,  when  five  hours  of  restful 
sailing  would  carry  him  from  the  Piraeus  to  Cenchrese,  whence  a 
walk  of  eight  miles  up  the  little  valley  of  the  Hexamili  would 
bring  him  to  the  city  of  his  destination. 

The  most  conspicuous  object  in  the  western  landscape,  as  Paul 
drew  nigh  to  the  great  commercial  center,  was  the  Citadel  of 
Corinth,  rising  on  its  rocky  summit  two  thousand  feet  above  the 
level  of  the  gulf  and  city,  and  impregnable  to  any  assault  by  primi- 
tive weapons  of  war.  This  must  first  have  caught  the  eye  of  the 
pilgrim  Paul  as  he  trod  the  little  valley,  and  set  him  to  thinking 
anew  of  the  voluptuous  city,  lying  on  that  "narrow  neck  of  land." 
Happily  we  have  from  his  own  pen  some  revelation  of  his  thoughts. 
He  seems  to  have  been  unusually  depressed  in  spirits.  He  con- 
fesses to  the  Corinthians  afterward  that  he  was  with  them  "in 
weakness,  and  in  fear,  and  in  much  trembling."  Apparently  he 
was  much  cast  down,  not  only  by  the  continued  absence  of  his 
comrades  (for  he  had  come  on  from  Athens  to  Corinth  alone), 
but  also  by  his  comparatively  unsuccessful  ministry  in  Athens.  And 
as  now  he  confronted  the  greater  city,  and  compassed  the  magni- 
tude of  the  work  before  him,  he  threw  himself  more  unreservedly 
upon  his  Lord,  and  solemnly  vowed  renewed  fidelity  to  his  great 
commission.  He  says  to  the  Corinthians  afterward,  "I  determined 
not  to  know  anything  among  you  save  Jesus  Christ  and  Him 
crucified." 

283 


XVIII:  1-4]    THE   TESTIMONY   OF   THE   WITNESSES 

In  this  lofty  spirit  of  increased  devotion,  Paul  entered  Corinth. 
As  in  other  places,  he  first  of  all  sought  for  lodgings,  and  then 
some  means  of  earning  his  daily  bread.  A  gracious  Providence 
favored  his  search.  He  soon  found  an  abiding-place  and  work 
with  his  fellow-countrymen,  Aquila  and  Priscilla,  who,  like  him- 
self, were  tent-makers.  They  had  been  banished  with  other  Jews 
from  Rome  by  the  emperor  Claudius.  It  does  not  clearly  appear 
whether  they  were  already  Christians,  or  were  converted  through 
Paul's  ministry.  It  is  supposed  by  some  that  they  were  already 
believers  and  were  really  the  founders  of  the  Church  in  Rome. 
However  this  may  be,  it  is  certain  that  they  and  the  apostle  soon 
became  very  dear  friends,  and  wrought  together  both  in  the  prose- 
cution of  their  trade,  and  in  the  fellowship  of  the  Gospel. 

The  days  of  the  week  were  spent  by  Paul  in  making  tents.  They 
were,  indeed,  oflf  the  lines  of  caravan  travel ;  and,  because  the  trade 
of  the  world  to  this  city  came  largely  via  the  sea,  there  could  not 
have  been  as  great  a  demand  for  their  tents  as  further  north,  and 
on  the  uplands  of  Asia  Minor.  But  they  shared  the  meager  profits 
of  their  business,  and  were  able  to  live.  And  soon  Silas  and  Tim- 
othy came  down  from  Macedonia,  bringing  needed  help  in  the 
contributions  of  the  older  Churches  of  Philippi  and  Thessalonica. 
But  the  work  in  which  Paul  most  delighted  was  the  preaching  of 
the  glad  tidings  in  the  synagogue  every  sabbath.  As  before  in 
Philippi,  Thessalonica,  Beroea,  and  Athens,  so  here  he  reasoned 
with  his  Jewish  brethren,  doubtless  on  the  lines  of  his  constant 
message,  opening  and  alleging  a  suffering  Messiah  as  revealed  in 
the  risen  Jesus  of  Nazareth. 


Verse  i.  Christian  work  in  a  university  town  is  likely  to  differ  widely 
from  that  of  a  commercial  metropolis. — Vs.  2.  The  timing  of  events  is  a 
notable  feature  of  God's  providence :  the  banishing  decree  of  Claudius  pro- 
vided a  home  and  fellow-workers  for  Paul,  when  he  greatly  needed  both. — 
Vs.  4.    The  end  of  scriptural  reasoning  is  persuasion. 

Vss.  1-18.    Paul  at  Corinth. 

I.  A  propitious  concurrence  of  circumstances  in  his  ministry  in  Corinth. 

II.  The  value  of  his  handicraft  in  that  ministry. 

III.  The  stimulating  influence  of  cooperation  in  that  ministry. 

IV.  The  law  of  responsibility  in  connection  with  that  ministry. 

2S4 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XVHI :  5-1 1 

V.     The  change  in  his  sphere  of  labor. 

VI.  The  moral  triumphs  of  the  Gospel. 

VII.  Divine  encouragement  in  that  ministry. —  (The  Homilist.) 

Vss.  1-18.    Paul  at  Corinth, 

I.    His  discouragements. 

1.  His  personal  loneliness. 

2.  The  lawlessness  and  liabilit}^  to  tumult  of  a  community  held  to- 

gether merely  by  the  love  of  pleasure  or  greed  of  gain. 

3.  Apprehension  of  the  unacceptability  of  Gospel  preaching  to  such 

a  people. 
II.     His  encouragements. 

1.  Assurance  of  temporal  support. 

2.  Assurance  of  efficient  helpers. 

3.  Assurance  of  a  suitable  place  for  his  services. 

4.  Assurance  of  protection  from  enemies. 

— {Witherspoon,  Rev.  Dr.  T.  D.) 

Vs.  3.    St.  Paul  a  Tent-maker, 

I.  Labor  is  God's  ordinance. 

II.  When  God  has  instituted  the  means  we  can  have  no  right  to  be  looking 

for  miracles. —  {Melvill,  Rev.  Dr.  Henry.) 

Vs.  3.    Tent-making  as  a  Business. 

I.     Paul  chose  a  decent  and  reputable  calling. 

II.  He  sought  consistent  companionship  in  his  business. 

III.  He  pursued  the  work  of  his  calling  honestly. 

IV.  He  held  his  business  cautiously  in  hand  there  in  Corinth. 

V.     He  used  his  opportunities  wisely,  even  when  hardest  at  his  work. 

{Robinson,  Rev.  Dr.  Charles  S.) 


2,    Opposition  and  encouragement — vss.  5-1 1- 

Paul  was  comforted  and  strengthened  by  the  coming  of  Silas 
and  Timothy;  and  gave  himself  vv^ith  extraordinary  fervor  to  the 
work  of  reasoning  with  the  Jews  in  the  synagogue,  and  to  testify- 
ing to  the  Messiahship  of  Jesus  of  Nazareth.  The  language  of  the 
historian  gives  one  the  impression  that  Paul  now  surpassed  himself 
in  devotion  of  spirit  and  cogency  of  argument.     But  his  Jewish 

28s 


XVIII :5-ii]      THE   TESTIMONY   OF   THE   WITNESSES 

kindred  would  not  receive  his  testimony.  They  opposed  his  min- 
istry and  blasphemed  the  name  he  sought  to  exalt  above  every  name. 
Then  Paul  felt  that  his  work  was  done  among  the  Corinthian  Jews. 
"He  shook  out  his  raiment,  and  said  to  them,  Your  blood  be  upon 
your  own  heads ;  I  am  clean :  from  henceforth  I  will  go  unto  the 
Gentiles."  He  ministered  to  the  Jews  of  Corinth  no  more;  and 
never  again,  so  far  as  we  know,  went  into  their  synagogue. 

But  there  was  much  encouragement  as  well  as  opposition.  Some 
of  the  leading  Jews  were  converted.  The  house  of  Titus  Justus 
afforded  the  apostle  an  asylum,  and  Crispus,  the  ruler  of  the  syna- 
gogue, became  a  behever  "with  all  his  house."  "And  many  of  the 
Corinthians,  hearing,  believed  and  were  baptized." 

Chiefest  of  all  the  encouragements  which  Paul  received  came 
to  him  in  the  vision  of  the  night-watches.  The  Lord  Himself  said 
to  him,  "Be  not  afraid,  but  speak  and  hold  not  thy  peace;  for  I 
am  with  thee,  and  no  man  shall  set  on  thee  to  harm  thee:  for  I 
have  much  people  in  this  city."  It  was  the  promise  of  the  mission- 
ary commission  brought  home  to  the  feeble,  buffeted,  but  indomi- 
table evangelist:  and  in  the  strength  of  it  he  continued  eighteen 
months  the  blessed  work  of  heralding  the  glad  tidings  to  the  great 
and  wicked  city. 

It  was  a  fruitful  soil  in  which  to  sow  the  seed  of  saving  truth. 
There  were  here  the  rushing  throngs  of  men  busy  in  the  chase  of 
riches  and  pleasures.  There  were  here  the  struggles  and  trials,  the 
failures  and  disappointments, — the  scaling  of  dizzy  heights  and 
plunging  into  dismal  depths, — of  commercial  life.  Tired  humanity 
was  here  stooping  under  the  burden  of  sins  and  sorrows,  groaning 
ever  for  deliverance,  and  ready  to  respond  with  gladness  to  the 
gracious  call,  that  sounded  forth  in  silver  notes  through  all  that 
babel-din, — "Come  unto  me  all  ye  that  labor  and  are  heavy  laden, 
and  I  will  give  you  rest."  The  power  of  the  Gospel  was  mani- 
fested, not  alone  among  the  moral  and  decent  worshipers  of  the 
synagogue,  but  also  and  especially  among  the  lowest  and  most 
abandoned  of  that  licentious  city, — among  "the  fornicators,  idola- 
ters, adulterers,  effeminate,  abusers  of  themselves  with  mankind, 
thieves,  covetous,  drunkards,  revelers  and  extortioners."  "Such," 
says  Paul,  as  he  reminds  them  later,  "were  some  of  you ;  but  ye  are 
washed,  but  ye  are  sanctified,  but  ye  are  justified  in  the  name  of 
the  Lord  Jesus,  and  by  the  Spirit  of  our  God." 

286 


UNTO  THE  UTTERMOST  PART  OF  EARTH     [XVHI :  12-17 

Verse  5.  The  boldest  preachers  are  emboldened  by  the  presence  and 
support  of  believing  comrades. — Vs.  5b.  Testimony  is  more  than  argument; 
Paul  could  say,  "I  know  the  Nazarene  is  the  Messiah." — Vs.  6.  Sometimes 
it  is  fitting  the  last  word  should  be  spoken :  the  voice  of  Gospel  grace  will 
not  cease  to  sound,  till  we  have  ceased  to  hear. — Vs.  6b.  The  fearful  doom 
of  those  whose  blood  rests  upon  their  own  heads. — ^Vs.  10.  "I  am  with 
thee,"  an  echo  of  "Lo  I  am  with  you  always,  even  unto  the  end  of  the 
world." — Vs.  lob.    The  Lord  knows  and  arranges  to  gather  His  own. 

Vs.  5.    Paul  at  Corinth. 

I.    The  downcast  apostle. 
II.     The  constraining  word. 
III.    The  witness  to  the  word. —  (Maclaren,  Rev.  Dr.  Alexander.) 

Vss.  9-10.    Cheer  for  the  Worker. 

I.    The  tendency  of  our  weakness. 
II.    The  calling  of  our  faith. 
III.    The  encouragement  of  our  service. — {Spurgeon,  Rev.  Charles.) 

Vss.  9-10.    Paul's  Fourth  Vision. 

I.     The  Saviour's  declaration. 
II.     The  Saviour's  command. 
III.    The  Saviour's  promise. — {The  Homilist.) 

Vss.  9^10.    The  Lord  Comforting  Paul. 

I.  A  Divine  encouragement. 

II.  A  Divine  command. 

III.  A  Divine  promise. 

IV.  A  Divine  revelation  of  secret  truth. — {Weithrecht,  Rev.  J.  J.) 


3.     The  arrest  and  release, — vss.  12-iy. 

Paul  had  decided  to  let  the  Jews  alone;  and  he  found  a  joyful 
service  in  ministering  to  the  Gentiles,  and  bringing  to  them  the 
message  of  a  Messiah-Saviour.  But  the  Jews  were  not  willing  to 
let  Paul  alone.  They  would  not  accept  the  Nazarene  as  their 
Saviour  themselves,  nor  were  they  willing  that  the  Gentiles  should 
accept  Him.    With  the  specious  charge  of  introducing  an  unlawful 

287 


XVIII:  18-22]   THE   TESTIMONY    OF   THE   WITNESSES 

religion,  they  brought  Paul  before  the  Proconsul,  and  thought  to 
silence  him  with  the  strong  arm  of  the  Roman  law.  The  Proconsul 
of  Achaia  at  this  time  was  Gallio,  the  brother  of  the  philosopher 
Seneca,  who,  in  allusion  to  his  supercilious  manners,  calls  him 
"My  Lord  Gallio."  Proud  Roman  as  he  was,  the  Proconsul  was 
shrewd  enough  to  see  that  the  Jews  were  only  making  a  pretext  of 
their  charge  against  Paul,  and  that  they  had  really  no  case  against 
him.  He  would  not  therefore  hear  them.  He  had  no  mind  to  sit 
as  judge  between  warring  factions  of  quarrelsome  Jews,  as  he 
esteemed  them.  And  so  he  drove  them  from  the  judgment-seat. 
And  even  the  lawlessness  of  the  resulting  assault  upon  the  Jewish 
leader  was  unnoticed  by  the  indifferent  and  ease-loving  judge. 
"Gallio  cared  for  none  of  these  things."  Had  he  been  willing  to 
adjudge  the  case  brought  before  him,  Gallio  might  have  found  that 
Paul  was  not  only  no  criminal,  but  that  he  was  a  messenger  of  life 
to  his  soul. 


Verse  15.  "Questions  about  words  and  names"  sometimes  have  more 
underneath  than  appears  on  the  surface.  There  were  some  things  here  worth 
GalHo's  investigation. — Vs.  17.  One  who  will  not  examine  into  the  claims 
of  his  Divine  Lord  is  not  likely  to  mete  out  even-handed  justice  to  his  fellow- 
men. — Vs.  17b.    Indifferentism  is  a  great  foe  to  conversion. 

Vs.  17.    Indifference  in  Religion. 
I.    The  fact. 
II.    The  causes. 
III.     Some  of  the  means  of  cure. —  {Hallock,  Rev.  Dr.  G.  B.  F.) 


4.     The  return  to  Jerusalem  and  Antioch, — vss.  18-22. 

The  incidents  of  this  return  are  briefly  recorded  but  interesting. 
Aquila  and  Priscilla,  and  apparently  Silas  and  Timothy,  accom- 
panied Paul,  the  two  first  named  as  far  as  Ephesus  only, — the 
exigencies  of  trade  probably  leading  them  to  transfer  their  tent- 
making  to  Asia  Minor.  The  company  sailed  from  Cenchreae  di- 
rectly across  the  ^gean  Sea  to  Ephesus.  Before  sailing  Paul 
shaved  his  head  because  he  had  a  vow.  It  is  vain  to  speculate  about 
this   unusual   incident   in   Paul's   experience,    as   we   do   not   and 

288 


UNTO  THE  UTTERMOST  PART  OF  EARTH     [XVHI :  18-22 

cannot  know  anything  of  the  nature  of  the  obligation,  or  the  occa- 
sion or  circumstances  under  which  the  vow  was  assumed. 

Paul  tarried  but  a  little  while  in  Ephesus,  during  which,  "as  his 
manner  was,"  he  "reasoned  with  the  Jews"  in  their  synagogue, 
doubtless  bringing  to  them  his  one  great  message.  Leaving  Aquila 
and  Priscilla  in  Ephesus,  and  purposing  to  return  to  the  city  again 
if  the  Lord  willed,  he  sailed  away  for  Csesarea,  hastening  to  Jeru- 
salem, possibly  to  complete  his  vow,  perhaps  to  keep  an  approaching 
feast.  A  feast  is  mentioned  in  the  Authorized  Version,  but  omitted 
in  the  Revision.  If  it  was  to  be  at  a  feast  it  was  probably  that  of 
Pentecost,  as  Paul  could  hardly  have  reached  Jerusalem  from 
Corinth  between  the  opening  of  navigation,  the  middle  of  March, 
and  the  date  of  the  Passover. 

Accompanied  by  his  old  comrade,  Barnabas,  perhaps  from 
Cyprus  or  Caesarea,  possibly  from  Corinth,  and  Titus  also  (as  we 
learn  from  Galatians  2:1),  in  addition  to  Silas  and  Timothy,  Paul 
landed  at  Csesarea,  and,  going  up  to  Jerusalem,  "saluted  the 
Church."  The  silence  of  Luke  as  to  any  details  of  this  fourth  visit 
of  the  apostle  to  Jerusalem  is  inexplicable.  Paul  certainly  had 
wondrous  tidings  to  tell  the  Mother-Church  of  the  triumphs  of 
the  Gospel  in  the  cities  of  Macedonia  and  Achaia.  We  can  hardly 
believe  that  Paul,  full  of  such  news,  could  have  contented  himself 
with  only  the  quiet  fulfillment  of  his  vow,  and  a  brief,  if  courteous, 
salutation  of  his  brethren,  and  then  slipping  away  to  Antioch.  But 
the  Spirit  of  inspiration  has  not  thought  it  important  or  necessary 
to  dwell  here  upon  the  story  the  apostle  brought  home.  As  a 
matter  of  fact,  Jerusalem  was  rapidly  filling  up  the  cup  of  her 
iniquity,  and  in  less  than  twenty  years  was  to  be  overthrown.  She 
was  already  losing  her  place  and  importance  as  a  center  of  Chris- 
tian life  and  activity,  and  her  crown  as  the  Mother-Church.  Anti- 
och, Corinth,  Ephesus  and  Rome  rose  in  succession  to  the  seat  of 
power  and  influence,  from  which  Jerusalem  was  being  deposed. 
And  so  we  have  the  tantalizingly  brief  record, — "He  went  up,  and 
saluted  the  Church,  and  went  down  to  Antioch." 

The  brevity  of  this  record  is  compensated  by  the  apostle's  own 
narrative  in  the  second  chapter  of  Galatians.  Paul's  first  visit  to 
Jerusalem,  after  his  conversion,  was  probably  in  A.  D.  40.  "The 
fourteen  years  after"  of  Galatians  2  :i  would  bring  him  to  A.  D.  54, 
the  probable  year  of  his  return  from  the  second  missionary  journey, 

289 


XVIII:  18-22]  THE   TESTIMONY    OF   THE    WITNESSES 

which  return  Luke  here  dismisses  in  such  a  summary  manner. 
Supplementing  the  history  from  the  epistle,  the  following  points 
are  clear,  viz. —  (i)  Barnabas  and  Titus  went  with  Paul  up  to 
Jerusalem  at  the  close  of  the  second  missionary  journey, — the  com- 
pany probably  including  also  Silas  and  Timothy; — (2)  The  mis- 
sionaries had  a  full  and  free  conference  with  the  chief  brethren  in 
the  Church  at  Jerusalem,  the  result  of  which  was  the  cordial  ap- 
proval of  the  evangelists'  course,  and  a  mutual  agreement  as  to  their 
fields  of  labor,  Paul  and  his  company  taking  the  Gentiles,  and  the 
other  brethren  their  kinsmen  of  the  House  of  Israel; — (3)  There 
was  an  effort  made  by  the  Judaizing  brethren  to  compel  the  circum- 
cision of  Titus,  who  was  a  Greek, — to  which  demand  Paul  "gave 
place  by  subjection,  no,  not  for  an  hour."  This  difference  of 
opinion  among  brethren,  and  the  possibility  of  greater  trouble  aris- 
ing out  of  it,  may  have  led  Paul  to  cut  short  his  stay  in  Jerusalem, 
and  to  hasten  his  journey  down  to  Antioch. 

And  so  ended  the  second  missionary  journey.  It  must  have 
been  nearly  if  not  quite  four  years  since  Paul  and  Silas  left  Antioch. 
According  to  many  writers  this  second  missionary  journey  was 
begun  in  the  spring  of  the  year  A.  D.  51.  Paul  seems  to  have  begun 
his  missionary  journeys  always  in  the  spring  of  the  year : — and 
indeed  the  mountain  passes  of  Asia  Minor  were  hardly  passable 
much  before  the  last  of  May  or  first  of  June.  And,  considering 
what  they  did  and  the  places  they  visited,  it  seems  likely  that  they 
were  a  year  and  a  half  in  going  from  Antioch  to  Corinth;  which 
city  they  reached  in  the  autumn  of  A.  D.  52.  And,  as  the  Corinth- 
ian ministry  lasted  eighteen  months,  it  must  have  been  the  spring 
of  A.  D.  54  when  they  returned  to  Jerusalem  and  Antioch. 


Verse  18.  The  fulfilment  of  vows  is  not  to  be  set  aside,  even  because 
of  a  journey. — Vs.  19.  Doing  good  by  the  way;  opening  the  door  for  his 
return,  and  for  a  great  work  in  Ephesus,  was  a  part  of  Paul's  wise  plan. 


Section  4. — The  Testimony  of  Paul  and  His  Companions: — The  Third 
Missionary  Journey; — 18:23 21:16. 

Sub-section  i. — Galatia  and  Phrygia  Revisited, — vs.  23. 

23  And,  having  spent  some  time  there,  he  departed,  and  went  through 
the  region  of  Galatia,  and  Phrygia,  in  order,  establishing  all  the  disciples. 

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UNTO  THE  UTTERMOST  PART  OF  EARTH      [XVHI :  23 
I.    The  Places, — vs.  23.    2.  The  Object, — vs.  23c.    3.  The  Itinerary — vs.  23b. 


I.    The  Places, — vs.  23. 

Accurate  maps  of  the  region  thus  visited  and  summarily  referred 
to  are  difficult  of  construction.  In  general  it  may  be  said  Pisidia 
is  north  of  Pamphylia,  and  Lycaonia  north  of  Cilicia;  while  Gala- 
tia  is  north  of  Lycaonia,  and  Phrygia  west  of  Lycaonia  and  Galatia. 
Phrygia  and  Galatia,  therefore,  may  be  taken  as  embracing  the 
central  and  elevated  region  of  Asia  Minor.  The  rivers  Hermus 
and  Masander,  emptying  westward  into  the  ^gean  Sea, — the  Halys 
and  Sangarius,  running  north  into  the  Euxine  or  Black  Sea, — and 
the  Cestrus  and  Eurymedon  and  other  smaller  streams  flowing 
south  into  the  Sea  of  Pamphylia,  or  Mediterranean, — all  take  their 
rise  in  these  mountain  ranges  and  high  table-lands  of  Galatia  and 
Phrygia.  It  was  a  region  with  which  Paul's  travels  had  made  him 
familiar.  In  order  to  reach  it  he  must  have  re-traversed  the  road, 
over  four  hundred  miles  in  length,  from  Antioch  to  the  Cilician 
Gates.  The  same  great  highway  would  have  led  him  through 
Derbe,  Lystra,  Iconium,  and  Pisidian  Antioch, — though  he  may 
have  turned  off  northward  after  passing  through  the  Gates,  and 
gone  via  Tyana  directly  into  Galatia  and  Phrygia.  Paul  seems  to 
have  been  accompanied  by  both  Timothy  and  Titus,  and  possibly 
also  by  Gains,  Aristarchus,  and  Erastus,  though  these  last  three 
may  have  met  him  at  Ephesus. 


2.    The  Object, — vs.  2^c. 

The  aim  of  the  missionaries  throughout  these  regions  was  to 
confirm  the  Churches  already  founded,  and  to  strengthen  them  in 
the  faith,  and  in  the  exercise  of  every  Christian  grace,  and  espe- 
cially of  benevolence.  It  was  on  this  tour  that  Paul  everywhere 
made  arrangements  for  the  systematic  collection  of  the  contribu- 
tions of  the  Churches  for  the  poor  saints  in  Judea.  To  him  it  must 
have  been  deeply  interesting  to  revisit  the  region  of  his  serious 
breakdown  in  health,  and  to  meet  again  the  brethren,  who  had  mani- 

291 


XVIII:  24]     THE   TESTIMONY   OF   THE   WITNESSES 

fested  such  affectionate  concern  for  their  invalid  teacher.  And  he 
sought  everywhere  to  enlist  their  sympathy  and  interest,  not  in  his 
own  behalf,  but  of  their  poorer  brethren  in  Jerusalem  and  Judea. 
He  refers  to  this  in  his  letter  to  the  Corinthians, — See  i  Cor.  i6:i. 


Verse  23c.  Confirming  recent  converts  and  strengthening  the  Churches, 
as  we  have  seen  elsewhere,  is  not  less  important  than  the  work  of  evangeliza- 
tion. The  Judaizing  errorists  were  abroad,  and  needed  to  be  checkmated, 
and  their  influence  nullified.  The  benevolence  of  the  Churches  needed  to  be 
developed.  This  Paul  had  been  enjoined  to  do  (Gal.  2:10);  and  this,  as  he 
claimed,  he  had  been  always  forward  to  do  (i  Cor.  16:1)." 


Sub-section  2. — ApolloSj — vss.  24-28. 

24  Now  a  certain  Jew,  named  Apollos,  an  Alexandrian  by  race,  an  elo- 
quent man,  came  to  Ephesus ;  and  he  was  mighty  in  the  Scriptures. 

25  This  man  had  been  instructed  in  the  way  of  the  Lord;  and,  being 
fervent  in  spirit,  he  spake  and  taught  accurately  the  things  concerning  Jesus, 
knowing  only  the  baptism  of  John : 

26  And  he  began  to  speak  boldly  in  the  synagogue.  But  when  Priscilla 
and  Aquila  heard  him,  they  took  him  unto  them,  and  expounded  unto  him 
the  way  of  God  more  accurately. 

27  And  when  he  was  minded  to  pass  over  into  Achaia,  the  brethren  en- 
couraged him,  and  wrote  to  the  disciples  to  receive  him :  and  when  he  was 
come,  he  helped  them  much  that  had  believed  through  grace;  28  for  he  pow- 
erfully confuted  the  Jews,  and  that  publicly,  showing  by  the  Scriptures  that 
Jesus  was  the  Christ. 


! 
I.    His  nativity, — vs.  24.     2.  His  Ephesian  ministry, — vs.  25.     3.  His  being 

taught  by  Priscilla  and  Aquila, — vs.  26.     4.  His  ministry  in  the  city  of 

Corinth, — vss.  27-28. 


I.     His  nativity, — vs.  24. 

Apollos  was  born  in  Alexandria,  the  third,  if  not  the  second, 
city  in  the  Roman  Empire.  It  was  a  city  equally  renowned  for  its 
wealth,  culture  and  learning.  Its  schools  of  philosophy  and  elo- 
quence were  famous  the  world  over.  For  centuries  it  had  been 
noted  for  the  number  of  Jews  among  its  citizens,  and  for  the  hon- 
orable and  influential  place  accorded  to  them.    In  Paul's  day  there 

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UNTO  THE  UTTERMOST  PART  OF  EARTH      [XVHI :  25 

were  probably  almost  as  many  Jews  in  Alexandria  as  there  were 
in  Jerusalem.  Many  of  them  had  been  accustomed  to  attend  the 
feasts  in  Jerusalem;  and  doubtless  some  of  them  had  become  dis- 
ciples of  John.  And  through  some  of  them  it  seems  likely  that 
Apollos  had  come  to  look  for  the  Messiah,  of  whose  coming  John's 
ministry  had  been  the  herald  and  forerunner. 


Verse  24.    The  interests  of  individual  souls  are  not  lost  in  the  mighty 
marching  of  the  kingdom  of  God. 


2.    His  Ephesian  ministry, — vs.  25. 

We  are  not  told  what  brought  Apollos  to  Ephesus.  There  was 
constant  commercial  intercourse  between  Egypt  and  Ionia,  across 
the  waters  of  the  eastern  Mediterranean;  and  through  some  such 
channel  this  eloquent  and  learned  Jew  of  Alexandria  was  guided  by 
"a  wise,  holy,  and  tender  Providence"  to  the  city  of  Ephesus.  He 
was  "mighty  in  the  Scriptures";  and  being  fervent  in  spirit  he 
preached  to  his  Jewish  co-religionists  "the  things  concerning  Jesus, 
knowing  only  the  baptism  of  John."  This  latter  statement  needs 
some  explanation;  and  the  most  satisfactory  explanation  appears 
to  be  this,  viz. — The  ministry  of  John  the  Baptist  was  divided  into 
two  well-defined  periods.  The  first  was  a  time  of  awakening,  the 
sounding  of  an  alarm,  and  calling  the  people  to  repentance,  sum- 
moning them  to  prepare  for  the  impending  kingdom  of  God.  The 
second  and  later  period  was  marked  by  the  proclamation  of  the 
actual  presence  of  the  Messiah,  as,  at  the  fords  of  the  Jordan,  the 
Forerunner,  pointing  to  Jesus  as  He  walked,  cried  out  to  the  mul- 
titude, "Behold  the  Lamb  of  God." 

We  can  hardly  believe  that  Apollos  knew  anything  of  this 
second  part  of  John's  preaching.  Had  he  known  it,  he  would  surely 
have  found  his  way  to  Jerusalem,  to  learn  there  "the  way  of  the 
Lord  more  perfectly."  He  evidently  knew  only  of  the  baptism  of 
repentance,  and  John's  call  to  prepare  "the  way  of  the  Lord."  This 
he  knew  and  taught  accurately,  "speaking  boldly  in  the  synagogue," 
after  the  pattern  of  the  shaggy-mantled  preacher  of  the  wilderness. 
But  the  learned  and  eloquent  preacher,  "mighty  in  the  Scriptures," 

293 


XVIII:  26]    THE   TESTIMONY   OF   THE   WITNESSES 

needed  to  be  more  fully  taught  himself:  and  the  teachers  divinely 
provided  were  at  hand. 


Verse  24b.  Scriptural  knowledge,  eloquent  speech,  and  fervency  of  spirit 
are  prime  requisites  in  a  missionary  of  the  Cross.  Accurate  knowledge,  even 
though  partial,  is  a  good  foundation  for  further  attainments. 


3.    He  is  taught  by  Priscilla  and  Aquila, — vs.  26b. 

We  have  here  another  illustration  of  that  prodigal  use  of  opu- 
lent resources,  which  sent  Philip  to  the  desert  road  to  meet  Can- 
dace's  Treasurer,  and  guided  Paul  from  Antioch  to  Philippi  to 
meet  Lydia  the  seller  of  purple,  brought  over  from  Thyatira  to 
hear  the  messenger  of  peace  on  a  foreign  shore.  The  tent-makers 
from  Rome  are  carried  to  Ephesus  via  Corinth,  to  be  the  messen- 
gers of  grace  and  life  to  the  learned  and  eloquent  Apollos,  whom 
Divine  Providence  had  brought  up  from  his  native  city  Alexandria, 
to  learn  from  them  "the  way  of  God  more  accurately."  These 
humble  artisans,  who  had  so  greatly  helped  and  comforted  Paul  in 
Corinth,  were  not  apparently  gifted  with  eloquent  speech ;  but  they 
had  been  taught  of  the  Divine  Spirit;  and  they  knew  far  more  of 
the  way  of  the  Lord  than  their  learned  and  brilliant  pupil. 

This  association  of  Apollos  with  Priscilla  and  Aquila  is  deeply 
interesting.  His  knowledge  was  accurate  and  influential  as  far  as 
it  went.  He  was  mighty  in  the  Scriptures,  and  knew  the  fulness 
of  the  times  was  come,  and  that  Messiah's  day  was  at  hand.  He 
knew  of  John  as  the  Lord's  Forerunner,  and  his  summons  to 
repentance,  and  to  prepare  the  way  of  the  Lord.  These  things  he 
knew ;  and  these  things  he  preached  with  great  cogency  and  power. 
But  beyond  this  his  knowledge  did  not  go.  They  were  therefore 
wonderful  truths  which  were  brought  to  his  attention  by  the  lowly 
tent-makers.  The  actual  advent  of  the  Messiah,  His  life  and 
death,  His  resurrection  and  ascension,  and  the  gift  of  the  Holy 
Spirit  at  Pentecost, — a  series  of  marvelous  events  were  these, 
whose  connected  doctrines  so  wonderfully  fitted  into  the  truths 
which  Apollos  already  held  and  taught  that  he  accepted  them  im- 
mediately  and    without   reserve.     He  was   now   prepared   in   the 

294 


UNTO  THE  UTTERMOST  PART  OF  EARTH     [XVHI :  27-28 

fullest  measure  to  be  an  evangelist  of  the  glad  tidings, — a  mission- 
ary of  the  Cross  to  those  who  were  sitting  in  heathen  darkness. 


Verse  26a.  Boldness  of  spirit  and  speech  is  essential  in  a  preacher  of 
the  truth. — Vs.  26b.  The  ablest  teachers  are  the  humblest  learners. — Vs.  26c. 
Those  not  gifted  in  public  speech  may  be  most  useful  teachers  in  private 
life. 


4.    His  ministry  in  Corinih, — vss.  2^-28. 

Apollos  does  not  seem  to  have  preached  in  Ephesus  after  he 
had  been  made  more  fully  acquainted  with  "the  way  of  God."  It  is 
not  easy  to  say  why.  It  is  thought  by  some  that  he  shrank  from 
making  known  the  defect  of  his  knowledge  where  he  had  so  re- 
cently appeared  so  confident  and  bold.  It  is  more  likely  that  he 
had  heard  of  the  coming  of  the  large  force  of  missionaries  in  Paul's 
company,  and  knew  that  his  services  would  not  any  longer  be 
needed.  Just  at  this  time  also  the  state  of  the  Corinthian  Church 
was  such  as  to  call  for  the  presence  of  a  bold  and  able  leader. 

And  so,  with  the  encouragement  and  commendation  of  Aquila 
and  Priscilla  and  others,  he  crossed  over  to  Achaia,  and  greatly 
helped  those  who,  through  the  grace  of  God,  had  come  to  believe. 
He  followed  also  in  the  footsteps  of  Paul  and  turned  with  earnest- 
ness and  longing  to  his  Jewish  kindred.  It  was  a  more  fruitful 
field  than  Athens;  but  we  have  reason  to  believe  that  he  was  no 
more  successful  than  Paul  in  winning  many  of  his  countrymen  to 
"the  truth  as  it  is  in  Jesus."  But  "he  powerfully  confuted  the  Jews, 
and  that  publicly,  showing  by  the  Scriptures  that  Jesus  was  the 
Christ."  He  became  also  mightily  influential  with  the  disciples  in 
Corinth;  and  was  numbered  by  them  with  Paul  and  Peter  among 
the  great  leaders  of  the  Church,  though  doubtless  he  gave  no  coun- 
tenance to  the  formation  of  parties  in  that  Church,  and  was  not 
pleased  with  the  rallying  cries, — "I  am  of  Paul,  and  I  of  Apollos, 
and  I  of  Cephas,  and  I  of  Christ."  And  he  left  them  after  a 
brief  ministry,  and  came  to  Ephesus,  while  Paul  was  yet  there. 


Verse  27.     It  is  always  through  Divine  Grace  that  we  are  able  to  be- 
lieve.    Faith  is  the  gift  of  God. — Vs.  28.     Confuting,  convincing,  and  con- 

29s 


XIX:  I]     THE   TESTIMONY   OF   THE   WITNESSES 

verting,  three  steps,  of  which  the  last  alone  is  effective. — 28b.  All  faithful 
preaching  must  be  grounded  on,  and  be  backed  by  Holy  Scripture. — Vs.  28b. 
The  sum  of  all  apostolic  testimony  is  that  Jesus  the  Nazarene  is  the  Messiah, 
the  Saviour  of  the  world. 

Vss.  24-28.    Apollos. 

I.  His  superior  Biblical  knowledge. 

II.  His  effective  power  of  expression. 

III.  His  fine  attributes  of  spirit. 

IV.  His  varied  capacity  for  usefulness. — (,The  Homilist.) 

Vs.  24.    Mighty  in  the  Scriptures. 

I.    The  nature 
II.    The  importance  >  of  becoming  "mighty  in  the  Scriptures." 
III.    The  duty  (Hodge,  Rev.  Dr.  Charles.) 


Vss.  24-26.    The  Character  and  Conditions  of  Usefulness. 

I.  General  culture  and  discipline. 

II.  Aptitude. 

III.  Capacity  for  earnest,  zealous  exertion. 

IV.  An  inquisitive  and  docile  spirit. — (Smith,  Rev.  Pres't  Worthington.) 


Sub-section  3. — The  Awakening  at  Ephesus, — ig:i-20. 

I  And  it  came  to  pass,  that,  while  Apollos  was  at  Corinth,  Paul,  having 
passed  through  the  upper  country,  came  to  Ephesus,  and  found  certain  disci- 
ples :  2  and  he  said  unto  them.  Did  ye  receive  the  Holy  Spirit  when  ye 
believed?  And  they  said  unto  him.  Nay,  we  did  not  so  much  as  hear  whether 
the  Holy  Spirit  was  given.  3.  And  he  said,  Into  what,  then,  were  ye  bap- 
tized? And  they  said,  Into  John's  baptism.  4  And  Paul  said,  John  baptized 
with  the  baptism  of  repentance,  saying  unto  the  people  that  they  should  be- 
lieve on  Him  that  should  come  after  him,  that  is,  on  Jesus.  5  And  when  they 
heard  this  they  were  baptized  into  the  name  of  the  Lord  Jesus.  6  And,  when 
Paul  had  laid  his  hands  upon  them,  the  Holy  Spirit  came  on  them;  and  they 
spake  with  tongues,  and  prophesied. 

7  And  they  were  in  all  about  twelve  men.  8  And  he  entered  into  the 
synagogue,  and  spake  boldly  for  the  space  of  three  months,  reasoning  and 
persuading  as  to  the  things  concerning  the  kingdom  of  God. 

9  But  when  some  were  hardened  and  disobedient,  speaking  evil  of  the 
Way  before  the  multitude,  he  departed  from  them,  and  separated  the  disci- 
ples, reasoning  daily  in  the  school  of  Tyrannus.     10  And  this  continued  for 

296 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XIX :  2 

the  space  of  two  years;  so  that  all  they  that  dwelt  in  Asia  heard  the  word 
of  the  Lord,  both  Jews  and  Greeks.  11  And  God  wrought  special  miracles 
by  the  hands  of  Paul ;  12  insomuch  that  unto  the  sick  were  carried  away  from 
his  body  handkerchiefs  or  aprons,  and  the  diseases  departed  from  them,  and 
the  evil  spirits  went  out. 

13  But  certain  also  of  the  strolling  Jews,  exorcists,  took  upon  them  to 
name  over  them  that  had  the  evil  spirits  the  name  of  the  Lord  Jesus,  saying, 
I  adjure  you  by  Jesus,  whom  Paul  preacheth.  14  And  there  were  seven  sons 
of  Sceva,  a  Jew,  a  chief  priest,  who  did  this.  15  And  the  evil  spirit  answered, 
and  said  unto  them,  Jesus  I  know,  and  Paul  I  know,  but  who  are  ye?  16 
And  the  man  in  whom  the  evil  spirit  was  leaped  on  them,  and  mastered  both 
of  them,  and  prevailed  against  them,  so  that  they  fled  out  of  that  house, 
naked  and  wounded.  17  And  this  became  known  to  all,  both  Jews  and 
Greeks,  that  dwelt  at  Ephesus;  and  fear  fell  upon  them  all,  and  the  name  of 
the  Lord  Jesus  was  magnified. 

18  Many  also  of  them  that  had  believed  came,  confessing,  and  declaring 
their  deeds.  19  And  not  a  iew  of  them  that  practiced  magical  arts  brought 
their  books  together  and  burned  them  in  the  sight  of  all ;  and  they  counted 
the  price  of  them,  and  found  it  fifty  thousand  pieces  of  silver.  20  So  mightily 
grew  the  word  of  the  Lord  and  prevailed. 


The  Divine  source  of  it, — vs.  2.  2.  The  doctrinal  foundation  of  it, — vs. 
20:21.  3.  The  small  beginning  of  it, — vs.  7.  4.  The  opposition  to  it, 
— vs.  g.  5.  The  counterfeiting  of  it, — vss.  13-15.  5.  The  genuine  character 
of  it, — vss.  18-20. 


I.    The  Divine  source  of  it, — vs.  2. 

It  is  deeply  interesting  to  note  the  thoughts  with  which  the 
apostle's  mind  was  filled  as  he  began  his  evangelizing  work  in  the 
various  cities  visited  by  the  missionary  forces.  We  have  no  clue 
to  these  thoughts  in  many  instances.  But  in  two  cases  we  are 
well  advised.  We  know  Paul's  thoughts  in  entering  upon  the  mis- 
sionary propaganda  in  two  great  and  dissolute  cities  of  the  heathen 
world, — Corinth  and  Ephesus.  It  was  apparently  while  crossing 
the  Isthmus,  and  approaching  Corinth,  that  he  formed  the  noble 
resolution  not  to  know  anything  in  that  great  fortress  of  Satan 
"save  Jesus  Christ  and  Him  crucified."  And  as  he  came  down  to 
Ephesus  from  the  "upper  country,"  the  table-lands  of  Phrygia  and 
Galatia,  and  as  he  wrought  with  his  own  hands  for  daily  bread,  he 
was  evidently  thinking  of  the  Holy  Spirit.    And  so  it  came  about 

297 


XIX:  2]     THE   TESTIMONY   OF   THE    WITNESSES 

that  when  he  met  the  imperfectly  instructed  disciples,  who  possibly 
had  been  taught  by  Apollos,  in  the  days  preceding  his  own  more 
perfect  enlightenment,  the  thought  of  his  heart  comes  to  the  sur- 
face in  the  first  question  emerging  from  his  lips.  Did  ye  receive 
the  Holy  Spirit  when  ye  believed  ?  Paul's  question,  Into  what  then 
were  ye  baptized?  is  an  incidental  testimony  to  the  prevalence  and 
understanding  of  Christian  baptism  into  the  Triune  Name.  But 
these  disciples,  like  their  putative  teacher,  knew  only  the  baptism  of 
John.  They  knew  from  John's  preaching  that  the  Coming  One, 
whose  forerunner  he  was,  would  baptize  with  the  Holy  Spirit  and 
with  fire;  but  they  know  not  yet  that  the  Holy  Spirit  had  been 
actually  given.  Then,  being  more  fully  instructed  by  Paul,  and 
baptized  in  the  name  of  Jesus,  with  the  laying  on  of  the  apostle's 
hands  they  received  the  Holy  Spirit,  and  spake  with  tongues  and 
prophesied. 

It  was  the  beginning  of  a  gracious  work  of  the  Divine  Spirit. 


Verse  2.  The  burden  of  every  Pastor's  heart  should  be  that  his  people 
might  receive  the  Holy  Spirit.  It  is  important  to  explain  the  nature,  mis- 
sion, and  work  of  the  Holy  Spirit,  that  the  Church  may  be  moved  to  pray 
for  His  presence  and  povirer ;  but  beyond  this  no  minister  of  the  Gospel  is 
called  upon  to  preach  the  Holy  Spirit.  His  mission  is  to  preach  Christ  cru- 
cified, and  to  call  men  to  repentance  and  faith  in  the  atoning  Saviour.  This 
preaching  pleases  the  Holy  Spirit  Himself;  and  this  preaching  He  will 
always  bless. 

Vss.  1-20.    The  Awakening  at  Ephesus. 

I.  The  Divine  source  of  it. 

n.  The  doctrinal  foundation  of  it. 

HI.  The  small  beginning  of  it. 

IV.  The  opposition  to  it. 

V.  The  counterfeiting  of  it. 

VI.  The  genuine  character  of  it. 

Vss.  1-2.    Faith  in  the  Holy  Ghost. 

I.    Implies  an  habitual  sense  of  the  reality  of  a  spiritual  and  supernatural 

world. 
II.    It  escapes  a  materialized  estimate  of  the  life  of  our  Lord  Jesus  Christ. 

III.  It  rescues  us  from  a  merely  earthly  and  materialized  estimate  of  the 

Christian  Church. 

IV.  It  preserves  us  from  a  materialized  worship. 

V.    It  implies  a  correspondent  elevation  of  character. 

{Liddon,  Rev.  Canon.) 

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UNTO  THE  UTTERMOST  PART  OF  EARTH   [XIX :  7 


Vs.  2.    Whitsunday. 

I.  We  want  the  Holy  Spirit  as  the  minister  of  healing. 

II.  Also  as  the  minister  of  witnessing. 

III.  Also  as  the  minister  that  assimilates  to  the  divine  likeness. 

IV.  Also  as  the  minister  of  hope. 

V.    Also  as  the  minister  of  comfort. —  (^The  Homilist.) 

Vs.   I.    The  Conditions  of  Receiving  the  Power  of  the  Spirit. 

I.     There  must  be  a  realizing  knowledge  that  God  wants  to  give  us  His 
Holy  Spirit. 
II.    There  must  be  an  intense  desire  in  our  souls  for  the  possession  of  the 

Spirit  of  God  with  His  power. 
III.     All   antagonistic  things  must  be  eliminated  from  our  lives,  and  every- 
thing must  be  put  in  subordination  to  the  Spirit.     He  must  be  al- 
lowed to  direct  us;  we  cannot  direct  Him. 

(Gregg,  Rev.  Dr.  David.) 


2.    The  doctrinal  foundation  of  it, — vs.  20:21. 

Paul's  heart  was  turning  to  the  Holy  Spirit;  and  doubtless  he 
would  have  his  brethren  seek  His  presence  and  power.  But  Paul 
did  not  preach  the  Holy  Spirit.  His  ministry  in  Ephesus,  as  later 
he  tells  the  elders,  consisted  largely  in  "testifying  both  to  Jews  and 
Greeks  repentance  toward  God  and  faith  toward  our  Lord  Jesus 
Christ."  As  he  called  the  literati  of  Athens  to  repentance  in  view 
of  the  coming  judgment,  so  here  "publicly  and  from  house  to 
house"  he  summoned  the  Ephesians  to  repentance  of  sin,  in  the 
sight  of  God,  and  to  faith  in  the  crucified,  risen,  and  glorified 
Messiah,  Jesus  of  Nazareth. 


Verse  20:21.  The  grand  theme  of  the  Christian  minister  must  ever  be 
this : — Reasoning  and  persuading  as  to  the  things  concerning  the  kingdom 
of  God. 


3.     The  small  human  beginning  of  it, — vs.  7. 

Twelve  men  formed  the  nucleus  of  the  Church  at  Ephesus. 
We  are  not  told  what  had  become  of  Aquila  and  Priscilla.  They 
do  not  appear  again  in  Luke's  narrative.     They  send  salutations 

299 


XIX:  9-12]    THE   TESTIMONY   OF   THE   WITNESSES 

to  the  brethren  in  Corinth  in  Paul's  first  letter  to  that  Church ;  and 
this  letter  is  supposed  to  have  been  written  near  the  close  of  the 
Ephesian  ministry, — about  the  time  of  the  Passover  in  the  spring 
of  A,  D.  57.  Later  in  the  history  they  had  evidently  returned  to 
Rome,  for  Paul  sends  them  greetings  in  his  letter  to  the  Romans, 
written  from  Corinth  probably  in  the  winter  of  A.  D.  57-58.  Still 
later  they  appear  to  have  returned  to  Ephesus,  whither  apparently 
Paul  sends  them  greetings  in  his  last  letter  (2  Tim.  4:19).  Their 
life  was  evidently  a  peripatetic  life ;  and  impelled  by  the  necessities 
of  their  business  they  moved  about  frequently.  They  may  not  have 
been  at  Ephesus  when  Paul  returned  to  the  city  on  that  third 
missionary  journey.  The  making  and  selling  of  tents  may  have 
carried  them  temporarily  away  from  the  great  city,  and  out  upon 
some  of  the  many  caravan  routes  throughout  the  Asiatic  provinces. 
So  only  these  presumable  disciples  were  in  the  city  to  greet  the 
Pauline  evangelists.  It  seemed  a  little  company  with  which  to 
begin  the  great  awakening  of  the  mighty  capital.  But  the  conquest 
of  the  world  began  with  twelve  men,  chiefly  fishermen  of  Galilee. 
It  is  never  too  much  to  expect  that  twelve  men  filled  with  the  Spirit 
of  God  may  shake  to  its  foundations  the  most  godless  city  on  the 
face  of  the  earth. 


4.    The  opposition  to  it, — vss.  g-12. 

Paul  pursued  the  same  course  in  Ephesus  that  he  had  followed 
in  Corinth.  He  went  into  the  synagogue,  and  for  the  space  of 
three  months  fulfilled  his  ministry,  "reasoning  and  persuading  as 
to  the  things  concerning  the  kingdom  of  God."  It  was  the  old 
theme  presented  in  the  old  way.  The  true  nature  of  the  Messianic 
kingdom,  its  spiritual  character  and  mission  among  men,  and  the 
life  of  the  Messiah  as  a  sufferer  and  a  sacrifice,  and  the  certainty 
that  Jesus  of  Nazareth  was  the  prophesied  Messiah-Saviour; — 
this  was  Paul's  message  to  the  worshippers  in  the  synagogue,  as  it 
had  ever  been  elsewhere.  His  manner  of  preaching  also  was  the 
same.  "He  reasoned  and  persuaded," — how  cogent  the  reasoning 
and  how  earnest  the  persuasion  it  is  not  difficult  for  us  to  imagine. 

But  the  result  of  Paul's  efforts  to  reach  his  countrymen  did  not 
differ  from  his  previous  experiences  in  other  places.     Some  be- 

300 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XIX :  13-17 

lieved  and  accepted  the  truth;  but  others  "were  hardened  and  dis- 
obedient, and  began  to  speak  evil  of  the  Way  before  the  multitude." 
And  we  have  again  the  sad  spectacle  of  the  children  of  the  covenant 
blinding  themselves  to  their  own  mercy,  and  setting  themselves  in 
array  against  that  which  should  have  received  their  heartiest 
support. 

But  Paul  had  ceased  all  controversy  with  his  fellow- Jews.  With 
a  sore,  sad  heart  he  turned  away  from  them,  while  his  spirit 
yearned  over  them ;  and  departing  from  the  synagogue  he  separated 
the  disciples  from  them,  and  in  the  spring  of  A.  D.  55  found  a  place 
for  their  daily  assemblies  in  the  school  of  Tyrannus,  where  he  con- 
tinued to  reason  with  and  persuade  men.  Here  for  two  years  the 
missionaries  of  the  Cross  so  faithfully  and  diligently  pursued  their 
evangelistic  ministry,  that  "all  they  that  dwelt  in  Asia  heard  the 
word  of  the  Lord,  both  Jews  and  Greeks."  Here  also  the  Lord 
honored  His  servant  with  special  healing  powers ;  and  He,  who 
made  Peter's  shadow  efficacious  as  a  healing  medium,  invested 
articles  of  apparel  from  Paul's  body  with  therapeutic  powers,  so 
that  the  sick  were  healed,  and  the  demons  were  cast  out. 


Verse  9.  The  two-fold  influence  of  faithful  preaching;  it  is  a  savor  of 
life  unto  life,  or  of  death  unto  death.  Hearts  are  either  softened  or  hard- 
ened.— Vs.  10.  The  wisdom  of  massing  evangelistic  forces  in  the  centers  of 
population. — ^Vss.  Ii-I2a.  The  unlikely  instruments  of  healing  power,  which 
God  sometimes  chooses  for  the  manifestation  of  His  Mercy. — Vs.  12b.  Works 
of  mercy  preeminently  show  forth  the  Divine  character. 


5.     The  counterfeiting  of  it, — vss.  13-17. 

This  is  the  refuge  of  a  foiled  opposition.  When  Satan  finds 
himself  unable  to  withstand  a  work  of  grace,  his  next  and  some- 
times most  successful  effort  will  be  to  discredit  the  Lord's  work 
by  counterfeiting  it.  It  was  so  at  Ephesus.  The  Adversary  found 
fitting  instruments  for  his  purpose  in  some  strolling  Jews,  who 
made  pretentions  to  exorcisms  and  such  like  dealings  with  the  spirit- 
world.  They  found  a  congenial  home  in  Ephesus,  where  every 
form  and  device  of  magic  and  the  black  arts  flourished.  A  priest, 
Sceva  by  name,  with  his  seven  sons  were  adepts  in  dealing  with 

301 


XIX:i8-20]  THE   TESTIMONY    OF   THE   WITNESSES 

their  so-called  supernatural  powers.  Two  of  the  sons  were  insti- 
gated of  the  Evil  One  to  seek  to  discredit  Paul's  miraculous  powers 
by  some  exorcisms  of  their  own.  They  failed.  As  Jannes  and 
Jambres  withstanding  Moses  in  the  court  of  Pharaoh  came  to  a 
point  where  their  power  was  weakness,  and  they  could  only  say, 
"This  is  the  finger  of  God," — Here  is  the  true  supernatural;  so  the 
sons  of  Sceva  were  soon  taught  the  shallowness  of  their  knowledge 
and  the  weakness  of  their  power  in  the  presence  of  the  demon  they 
sought  to  control  but  could  not.  Their  failure  became  conspicuous ; 
and  the  final  result  was  a  great  advance  in  the  extension  of  the 
kingdom  of  Christ. 


Verse  15.  The  knowledge  of  evil  spirits ; — they  know  and  recognize  the 
power  of  God  and  His  Eternal  Son,  and  they  thoroughly  understand  human 
nature;  the  demon  could  truthfully  say,  "I  know  Jesus,  and  I  understand 
Paul." 

Vs.  15.    The  Appeal  of  Evil  Spirits  to  the  Sons  of  Sceva. 

I.     Hell  knows  and  respects  Christ  and  His  true  followers. 
II.     Hell  despises  and  takes  vengeance  on  religious  pretenders. 

{The  Homilist.) 


6.     The  genuine  character  of  it, — vss.  18-20. 

In  the  city  preeminently  given  over  to  pretended  supernatural 
powers  and  communications,  this  awakening  at  Ephesus  received 
incontrovertible  evidences  of  its  Divine  origin.  "Fear  fell  upon  all, 
and  the  name  of  the  Lord  Jesus  was  magnified."  The  triumph  of 
the  Gospel  was  conspicuously  manifested  in  three  particulars; — 
(i)  In  the  abandonment  of  wicked  leadership:  many  who  had 
sought  to  deceive  their  fellowmen  ceased  their  diabolism; — (2)  In 
the  hearty  confession  of  their  sins :  they  came  confessing  and 
declaring  their  deeds; — (3)  In  self-denying  reform:  "Not  a  few 
of  them  that  practiced  magical  arts  brought  their  books  together 
and  burned  them  in  the  sight  of  all."  It  was  a  great  and  mighty 
victory  for  the  truth  as  it  is  in  Jesus.  They  counted  the  price  of 
their  holocaust,  and  found  it  "fifty  thousand  pieces  of  silver,"  or 
nearly  $10,000,  or  as  money  now  goes,  compared  with  then,  about 
$50,000. 

302 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XIX :  21-41 

Verse  19.  The  acceptance  of  Jesus  separates  men  from  all  deeds  of 
darkness. — Vs.  20.  No  sacrifice  is  too  great  for  one  who  truly  loves  the  Lord 
Jesus  Christ. 

Vs.  19.    The  Burning  of  the  Magical  Books. 

I.  The  true  convert  must  not  rest  satisfied  with  any  evidence  but  that  of  a 
great  moral  change. 
II.  He  must  show  a  like  zeal  in  avoiding  the  scenes  and  occasions  of  temp- 
tations. 
III.  Genuine  converts  will  be  earnest  in  seeking  the  conversion  of  others; 
— as,  by  burning  the  books,  these  would  prevent  their  being  a  temp- 
tation to  others. —  {Melvill,  Rev.  Dr.  Henry.) 

Vs.  19.     The  Burning  Books, 

I.     Avoid  all  those  books  which  give  false  portraitures  of  human  life. 
II.     Avoid  all  those  books  which,  while  they  have  good  in  them,  have  also 
a  large  admixture  of  evil. 

III.  Avoid  all  books  that  corrupt  the  imagination,  and  arouse  the  base  pas- 

sions. 

IV.  Avoid  all  books  which  are  apologetic  of  crime. 

{Talmage,  Rev.  Dr.  T.  DeWitt.) 


Sub-section  4. — "Diana  of  the  Ephesians," — vss.  21-41. 

21  Now,  after  these  things  were  ended,  Paul  purposed  in  spirit,  when 
he  had  passed  through  Macedonia  and  Achaia,  to  go  to  Jerusalem,  saying, 
After  I  have  been  there  I  must  also  see  Rome.  22  And,  having  sent  into 
Macedonia  two  of  them  that  ministered  unto  him,  Timothy  and  Erastus, 
he  himself  stayed  in  Asia  for  a  while. 

23  And  about  that  time  there  arose  "no  small  stir  concerning  the  Way." 
24  For  a  certain  man  named  Demetrius,  a  silversmith,  who  made  silver 
shrines  of  Diana,  brought  no  little  business  to  the  craftsmen;  25  whom  he 
gathered  together,  with  the  workmen  of  like  occupation,  and  said,  Sirs,  ye 
know  that  by  this  business  we  have  our  wealth.  26  And  ye  see  and  hear, 
that  not  alone  in  Ephesus,  but  almost  throughout  all  Asia,  this  Paul  hath 
persuaded  and  turned  away  much  people,  saying  that  they  are  no  gods  that 
are  made  with  hands :  27  and  not  only  is  there  danger  that  this  our  trade 
come  into  disrepute ;  but  also  that  the  temple  of  the  great  goddess  Diana 
be  made  of  no  account,  and  that  she  should  even  be  deposed  from  her  mag- 
nificence, whom  all  Asia  and  the  world  worshipeth. 

28  When  they  heard  this  they  were  filled  with  wrath,  and  cried  out,  say- 
ing, Great  is  Diana  of  the  Ephesians,  20  and  the  city  was  filled  with  confu- 
sion; and  they  rushed  with  one  accord  into  the  theater,  having  seized  Gains 

303 


XIX:  21-22]  THE   TESTIMONY    OF   THE   WITNESSES 

and  Aristarchus,  men  of  Macedonia,  Paul's  companions  in  travel.  30  And 
when  Paul  was  minded  to  enter  in  unto  the  people,  the  disciples  suffered  him 
not.  31  And  certain  also  of  the  Asiarchs,  being  his  friends,  sent  unto  him 
and  besought  him  not  to  adventure  himself  into  the  theater.  32  Some  there- 
fore cried  one  thing,  and  some  another :  for  the  assembly  was  in  confusion ; 
and  the  more  part  knew  not  wherefore  they  were  come  together.  33  And 
they  brought  Alexander  out  of  the  multitude,  the  Jews  putting  him  forward. 
And  Alexander  beckoned  with  the  hand,  and  would  have  made  a  defence 
unto  the  people.  34  But  when  they  perceived  that  he  was  a  Jew,  all  with  one 
voice,  about  the  space  of  two  hours,  cried  out,  Great  is  Diana  of  the  Ephesians. 
35  And  when  the  town-clerk  had  quieted  the  multitude,  he  saith.  Ye  men 
of  Ephesus,  what  man  is  there  who  knoweth  not  that  the  city  of  the  Ephesians 
is  temple-keeper  of  the  great  Diana,  and  of  the  image  which  fell  down  from 
Jupiter?  36  Seeing  then  that  these  things  cannot  be  gainsaid,  ye  ought  to  be 
quiet,  and  do  nothing  rash.  37  For  ye  have  brought  hither  these  men,  who 
are  neither  robbers  of  temples  nor  blasphemers  of  our  goddess.  38  If,  there- 
fore, Demetrius  and  the  craftsmen  that  are  with  him  have  a  matter  against 
any  man,  the  courts  are  open,  and  there  are  proconsuls :  let  them  accuse  one 
another.  39  But  if  ye  seek  anything  about  other  matters,  it  shall  be  settled 
in  the  regular  assembly.  40  For  indeed  we  are  in  danger  to  be  accused  con- 
cerning this  day's  riot,  there  being  no  cause  for  it :  and,  as  touching  it,  we 
shall  not  be  able  to  give  account  of  this  concourse.  41  And  when  he  had 
thus  spoken,  he  dismissed  the  assembly. 


I.  Paul's  plans  and  helpers, — vss.  21-22.  2.  Demetrius,  the  silversmith, — vss. 
23-27.  3.  The  riotous  assembly, — vss.  28-34.  4-  The  town-clerk  of  Ephe- 
sus,— vss.  35-41- 


I.    Paul's  plans  and  helpers, — vss.  21-22. 

In  the  journey  from  Corinth  to  Ephesus,  Paul  had  been  accom- 
panied by  Aquila  and  Priscilla,  and  by  Timothy  and  perhaps  Silas, 
as  well  as  possibly  by  Erastus,  Gains  and  Aristarchus.  Silas  dis- 
appears from  Luke's  narrative  at  Corinth,  after  he  had  come  down 
from  Macedonia  to  that  city  in  answer  to  Paul's  urgent  message. 
It  seems  probable  that  he  continued  with  Paul  till  he  reached 
Jerusalem,  whence  he  had  been  sent  forth  with  Judas  Barsabbas, 
to  carry  the  letter  of  the  Council  down  to  Antioch.  We  hear  of 
him  no  more  in  the  New  Testament  history,  except  possibly  in 
Peter's  first  letter  (5:12),  if  indeed  the  reference  there  is  to  the 
same  person,  of  which  in  the  minds  of  some  writers  there  is  a  little 
doubt.  ■  The  other  brethren  named,  Erastus,  Gaius,  and  Aristarchus, 

304 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XIX :  21-22 

were  with  Paul  at  Ephesus;  but  it  is  not  clear  whether  they  ac- 
companied him  to  Jerusalem  and  Antioch,  in  the  return  from  the 
second  missionary  journey,  and  later  started  out  with  him  on  the 
third  and  last  evangelistic  tour,  or  whether  they  met  him  at 
Ephesus, — awaiting  there  his  coming  down  from  "the  upper 
country." 

After  the  great  awakening  had  reached  its  climax  in  the  holo- 
caust of  the  black-art  books,  Paul  began  immediately  to  plan  an 
extension  of  his  missionary  journey.  The  evangelistic  deputation 
had  been  very  busy  and  greatly  blessed.  It  was  apparently  during  ■#- 
Paul's  years  in  Ephesus  that  the  Churches  of  Colossae,  Laodicea, 
Thyatira,  and  others  of  the  apocalyptic  seven  were  founded :  and 
while  Paul  seems  not  to  have  visited  them  himself,  being  occupied 
in  the  great  city,  his  coadjutors  probably  carried  the  "glad  tidings" 
through  all  the  province  of  Asia, — assisting  those  who,  converted 
in  Ephesus,  became  messengers  of  life  to  their  friends  and 
neighbors. 

And  Paul  was  planning  also  to  revisit  the  scenes  of  his  first 
labors  in  Europe;  and,  in  anticipation  of  his  own  speedy  coming, 
he  sent  forward  Timothy  and  Erastus  to  visit  the  Churches  of 
Macedonia.  He  chose  to  keep  Gains  and  Aristarchus  with  him  still. 
And  Paul's  master  mind  was  also  planning  a  longer  journey.  After 
passing  through  Macedonia  and  Achaia,  it  was  his  purpose  to 
return  the  fifth  time  to  Jerusalem.  And  "after  I  have  been  there," 
he  says,  "I  must  also  see  Rome."  And  even  Rome  did  not  cir- 
cumscribe the  boundary  of  his  comprehensive  scheme,  for  we 
know,  from  his  letter  to  the  Romans,  written  probably  a  few 
months  later  from  Corinth,  that  he  purposed  going  far  beyond  the 
Imperial  City,  to  carry  the  Gospel  into  Spain.  Paul's  plan  was 
swallowed  up  in  the  larger  plan  of  his  Divine  Master.  He  says,  "I 
must  see  Rome;"  the  Lord's  "must"  differ's  from  Paul's,  but  it 
brings  him  to  the  same  end, — "Thou  must  stand  before  Csesar." 
But  Paul's  work  was  not  yet  done  in  Ephesus. 


Verse  21.  Paul's  plan  and  God's  plan; — God  meant  that  Paul  should  see 
Rome,  but  not  as  Paul  was  hoping  to  see  it.  Paul's  anxiety  to  revisit  Jerusa- 
lem was  once  more  to  carry  "alms  and  offerings  to  my  nation."  Thus  would 
he  show  his  obedience  to  the  apostles  and  elders,  and  his  love  to  his  Jewish 
brethren. 

30s 


XIX:  23-34]   THE   TESTIMONY   OF   THE    WITNESSES 


2,     Demetrius  the  silversmith^ — vss.  2^-2^. 

There  came  to  be  "no  small  stir  concerning  the  Way."  Deme- 
trius was  the  instigator  of  the  commotion ;  but  he  charged  the  mis- 
chief upon  Paul.  He  was  a  maker  of  silver  shrines  of  the  goddess 
Diana.  These  were  wholesaled  to  the  trade ;  and  by  the  craftsmen 
retailed  and  distributed  throughout  the  city  and  province,  and 
perhaps  adjoining  provinces.  But  this  business  was  being  seriously 
affected  by  the  success  of  the  Christian  missionaries.  And  Deme- 
trius appeals  to  the  self-interests  of  his  business  associates ; — If  this 
Paul  is  allowed  to  go  on,  our  business  is  going  to  be  ruined.  But 
Demetrius  is  as  crafty  as  the  owners  of  the  pythoness  in  Philippi. 
The  business  of  both  was  endamaged;  but  to  the  public  the  chief 
concern  was  not  their  financial  loss,  but  the  damage  to  religion. 
There  is  danger  that  our  trade  may  come  into  disrepute;  but  more 
than  this,  the  temple  of  the  great  goddess  Diana  may  be  made  of 
no  account,  and  even  she,  whom  all  Asia  and  the  world  worshipeth, 
may  be  deposed  from  her  magnificence. 


Verse  23.    The  "stir"  is  here  transferred  from  the  black-arts  men  to  the 
silversmiths.    The  power  of  money  to  hinder  the  Gospel. 

Vs.  26.    Demetrius. 

I.    The  triumphs  of  the  Gospel,  according  to  Demetrius,  involved  a  re- 
ligious revolution. 
II.    These  triumphs  were  undeniable  facts. 

III.  They  were  not  confined  to  particular  types  of  men. 

IV.  They  were  achieved  by  the  agency  of  man  as  man. — {The  Homilist.) 


3.    The  riotous  assembly, — vss.  28-^4. 

The  speech  of  the  silversmith  was  a  very  crafty  one.  And  it  ac- 
complished the  end  he  desired.  All  the  people,  whose  business  was 
in  jeopardy,  and  all  the  devotees  of  Diana,  were  stirred  up  and  filled 
with  wrath.  The  whole  city  was  thrown  into  confusion.  The  mul- 
titudes rushed  with  one  accord  into  the  theater, — which  was  a 
vast  structure,  amphitheatrical  in  shape,  with  stone  seats  covered 
with  marble,  and  furnishing  accommodations  for  thirty  thousand 

306 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XIX :  35-41 

people.  Here  the  tumultuous  crowd  hurriedly  gathered,  on  the 
way  seizing  Paul's  companions,  Gains  and  Aristarchus, — probably 
hoping  through  them  to  get  hold  of  their  leader,  and  subsequently 
releasing  them  when  this  plan  failed.  And  here  the  howling  mob, 
insensate  and  unmanageable,  gave  way  to  a  delirium  of  passionate 
outcry,  "Great  is  Diana  of  the  Ephesians."  For  over  two  hours 
the  unceasing  frenzy  swept  over  those  marble  seats,  and  shook  the 
canopying  curtains  that  shut  them  in  from  the  vault  of  heaven. 
Alexander  (possibly  the  coppersmith  who  did  Paul  much  harm, 
2  Tim.  4:14)  endeavored  to  reach  the  ear  of  the  multitudes,  the 
Jews  themselves  putting  him  forward,  perhaps  that  he  might  for 
himself  and  his  countrymen  disavow  all  connection  with  and  re- 
sponsibility for  the  teachings  of  the  renegade  and  apostate  Saul 
of  Tarsus.  But  the  mob  would  not  hear  him,  and  drowned  his 
voice  in  their  unceasing  cry.  Paul  himself,  brave  and  intrepid 
soul,  was  minded  to  confront  the  furious  foe;  but  some  of  his 
friends  among  the  Asiarchs, — the  ten  men  annually  chosen  to  super- 
intend their  great  spring  festivals, — besought  him  not  to  adventure 
himself  into  the  theater.  The  counsel  was  doubtless  wise.  He 
would  certainly  have  been  torn  in  pieces  by  the  pitiless  mob  as 
soon  as  he  should  be  recognized.  And  still  the  lord  of  misrule 
reigned  supreme.  Pandemonium  had  broken  loose ;  and  the  tumult- 
uous shouting  of  the  multitudes,  most  of  whom  knew  not  why  they 
were  there,  continued  to  salute  the  arches  of  the  sky. 


Verse  31.    The  unreasoning  and  pitiless  cruelty  of  the  mob. 


4.     The  Town-Clerk, — vss.  35-41. 

It  was  not  in  human  nature  to  endure  the  strain  of  such  mad- 
ness indefinitely.  There  came  a  lull  in  the  commotion,  and  the  man 
for  the  hour  appeared.  The  City  Recorder,  as  he  might  be  called, 
now  stepped  to  the  front,  showing  himself  a  master  of  men,  and 
an  adept  in  managing  a  riotous  crowd.  We  cannot  but  admire  the 
skill  with  which  he  accomplished  the  end  he  sought; — (i)  He 
placated  the  assembly  by  agreeing  with  their  most  extravagant 
devotion  to  their  great  goddess  Diana,  whose  temple-keeper  their 

307 


XX:  I]     THE   TESTIMONY   OF   THE    WITNESSES 

city  was,  as  everybody  knew; — (2)  He  would  have  them  note  that 
whatever  these  emissaries  of  a  foreign  religion  were,  they  were 
neither  robbers  of  temples,  nor  blasphemers  of  their  goddess; — 
(3)  He  reminds  them  that  it  ought  to  be  understood  that  there  were 
legal  ways,  in  which  aggrieved  parties  might  gain  redress.  They 
were  living  under  the  reign  of  law, — of  Roman  law ;  there  were 
open  courts,  and  presiding  proconsuls.  If  therefore  Demetrius  and 
his  fellow-craftsmen  were  endamaged,  they  were  not  without  rem- 
edy. Let  them  seek  that  remedy  in  a  lawful  way; — For  (4)  this 
whole  proceeding  was  unlawful;  and  they  were  liable  to  accusation 
and  punishment  for  this  day's  uncalled-for  riotous  assembly. 

And  with  this  solemn  pointing  to  the  majesty  of  the  offended 
law  he  dismissed  the  concourse. 

Vss.  35-41.    The  City  Recorder. 

I.  His  fearless  courage. 

11.  His  admirable  tact. 

III.  His  prudent  advice. 

IV.  His  impartial  justice. 

V.    His  great  influence. — {The  Homiletical  Commentary.) 


Sub-section  5. — Macedonia  and  Achaia  revisited, — vss.  20:1-3. 

1  And,  after  the  uproar  ceased,  Paul,  having  sent  for  the  disciples  and 
exhorted  them,  took  leave  of  them,  and  departed  to  go  into  Macedonia. 

2  And  when  he  had  gone  through  those  parts,  and  had  given  them  much 
exhortation,  he  came  into  Greece. 

3  And  when  he  had  spent  three  months  there,  and  a  plot  was  laid  against 
him  by  the  Jews  as  he  was  about  to  sail  for  Syria,  he  determined  to  return 
through  Macedonia.  

I.    Going  to  Macedonia, — vs.  i.    2.  Paul's  last  ministry  in  Macedonia, — vs.  2. 
3.  Paul's  final  work  in  Corinth, — vs.  3. 


I.     Going  to  Macedonia, — vs.  i. 

Luke's  record  of  Paul's  second  visit  to  Europe  is  amazingly 
brief.  The  details  of  it  are  not  by  any  means  as  interesting  as 
those  of  the  first ;  but  are  of  considerable  importance.    We  gather 

308 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XX :  i 

them  from  these  few  verses,  and  from  brief  intimations  in  Paul's 
letters,  and  some  conjectures,  of  more  or  less  plausibility.  During 
Paul's  ministry  in  Ephesus,  and  perhaps  as  much  as  a  year  after 
he  entered  the  city,  he  wrote  his  letter  to  "the  Churches  of  Galatia," 
though  some  writers,  basing  their  judgment  chiefly  on  points  of 
similarity  in  it  to  the  letter  to  the  Romans,  think  it  was  written 
nearly  a  year  later  and  from  Corinth.  This,  as  we  may  soon  see 
reason  to  believe,  is  not  probable.  And,  however  it  may  be,  it  is 
all  but  certain  that  he  wrote  his  first  letter  to  Corinth  from  Ephesus, 
and  apparently  after  "the  great  awakening,"  and  before  the  com- 
motion in  the  theater,  which  probably  occurred  in  the  month  of 
May, — the  month  specially  devoted  to  festivals  in  honor  of  Diana. 
And,  if  so,  it  must  have  been  before  the  time  of  the  approaching 
feast  of  Pentecost,  as  Paul  says  to  the  Corinthians  (i6:8),  'T  will 
tarry  at  Ephesus  until  Pentecost;  for  a  great  door  and  effectual  is 
opened  unto  me,  and  there  are  many  adversaries."  His  reference 
to  the  Passover  in  the  same  letter  (5:7-8)  makes  it  seem  likely 
that  he  wrote  between  the  Passover  and  Pentecost,  i.  e.,  between 
April  7th  and  May  28th, — the  dates  of  those  feasts  in  the  year 
A.  D.  57. 

This  letter  Paul  seems  to  have  sent  to  Corinth  by  the  hand  of 
Titus,  who  was  possibly  accompanied  by  Trophimus,  an  Ephesian, 
— though  it  is  not  so  said  in  Luke's  narrative ;  and  Titus,  for  some 
inexplicable  reason,  is  not  mentioned  anywhere  in  the  Acts  of  the 
Apostles.  Paul  had  sent  Timothy  and  Erastus  over  into  Mace- 
donia, in  preparation  for  his  own  speedy  coming,  when  they  were 
to  go  on  to  Achaia :  and  now  he  arranges  with  Titus  to  bring 
him  prompt  word  from  Corinth,  and  meet  him  at  Troas,  to  which 
city  he  himself  is  about  to  depart  on  his  way  to  Europe. 

Having  made  these  arrangements,  and  realizing  that  his  work 
was  now  done  in  the  capital  of  Asia,  after  the  uproar  in  the 
theater  had  subsided  Paul  once  more  called  together  the  disciples 
and  comforted  them  with  much  exhortation;  after  which  he  set 
out  on  his  projected  journey  to  Macedonia.  He  probably  went  by 
some  sailing  vessel  up  the  coast,  landing  at  Troas,  where  he 
expected  tidings  of  the  state  of  things  in  Corinth,  by  the  coming  of 
Titus,  as  had  been  prearranged.  It  is  possible  that  Paul  left  Ephesus 
a  little  earlier  than  he  had  intended,  on  account  of  the  outbreak 
of  the  craftsmen  in  the  theater.     But  it  is  clear  that  he  was  dis- 

309 


XX:  2]     THE   TESTIMONY   OF   THE   WITNESSES 

appointed  in  the  failure  of  Titus  to  carry  out  the  arrangement  he 
had  made.  However,  he  waited  for  his  messenger;  and,  finding  an 
open  door  in  Troas,  he  began  at  once  the  evangelization  of  the  city. 
But  he  did  not  remain  long  in  Troas.  After  the  departure  of 
Titus  he  had  received  unfavorable  word  from  Corinth ;  and  he 
was  much  concerned  for  the  Church  there,  and  anxious  to  learn 
how  the  brethren  had  received  his  letter.  He  was  much  troubled 
also  by  the  inexplicable  delay  in  the  coming  of  Titus.  He  says 
to  the  Corinthians  afterward  (2  Cor,  2:13),  'T  had  no  relief  for 
my  spirit  because  I  found  not  Titus  my  brother:  but,  taking  my 
leave  of  them  (i.  e.,  the  brethren  in  Troas),  I  went  forth  into 
Macedonia."  He  crossed  over  to  Philippi  probably  about  the  first 
or  second  week  in  June;  and  soon  Titus  came  to  him  in  that  city, 
apparently,  and  brought  such  tidings  as  greatly  relieved  his  anx- 
ieties. Timothy,  as  we  shall  soon  see,  seems  to  have  returned  with 
Titus,  while  Erastus,  holding  an  important  official  position  in  the 
city,  remained  in  Corinth. 


Verse  i.  The  care  of  the  Churches  is  a  vastly  important  duty  of  the 
Christian  ministry.  Soundness  of  doctrine  and  purity  of  life  in  the  Church 
should  be  their  unceasing  concern.    Waiting  times  are  not  to  be  idle  times. 


2.     Paul's  last  ministry  in  Macedonia, — vs.  2. 

The  apostle's  mind  was  set  at  rest  by  the  news  which  Titus  and 
Timothy  brought;  but  he  did  not  think  it  wise  or  best  to  go  down 
to  Corinth  till  after  some  time  had  elapsed.  His  delay  would  afford 
the  Church  an  opportunity  to  correct  the  abuses  and  introduce  the 
reforms  called  for  in  his  letter  from  Ephesus.  Meanwhile  he  seems 
to  have  visited  the  Macedonian  Churches  founded  six  or  seven 
years  before.  Then,  thinking  the  time  propitious,  from  some  point 
in  Macedonia  he  wrote  a  second  letter  to  the  Church  of  Corinth, 
joining  his  beloved  Timothy  with  himself  in  friendly  greeting, — an 
evidence  that  Timothy  had  returned  from  Achaia.  This  letter 
Paul  sent,  using  Titus  again  as  his  messenger :  who  seems  to  have 
been  accompanied  by  Luke,  that   they  two  might  attend  to  the 

310 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XX :  3 

making  up  of  the  contributions  of  the  Church  for  the  poor  saints 
in  Judea. 

Many  writers  suppose,  with  much  plausibiHty,  that  Paul,  after 
dispatching  this  letter  with  Titus,  spent  the  late  summer  and  au- 
tumn of  A.  D.  57  in  evangelizing  Macedonia  Quarta.  Their  reason 
for  this  supposition  may  be  briefly  stated; — Paul  had  already  pro- 
claimed the  Gospel  in  Macedonia  Prima,  i.  e.,  at  Philippi, — and 
in  Macedonia  Secunda,  i.  e.,  at  Thessalonica, — and  in  Macedonia 
Tertia  i.  e.,  at  Beroea ;  but,  being  compelled  to  flee  from  Beroea,  he 
had  not  been  able  to  visit  Macedonia  Quarta,  i.  e.,  toward  Dal- 
matia  on  the  northwest,  "round  about  unto  Illyricum."  But  Paul, 
in  his  letter  to  the  Romans,  claims  to  have  already  done  this,  so 
that  "there  being  now  no  more  place  in  these  parts''  he  was  ready 
to  visit  Rome.  As  these  words  were  written  a  few  months  later 
from  Corinth,  it  would  seem  as  if  this  were  the  only  time  in  which 
the  completion  of  the  evangelization  of  Macedonia  could  have 
been  accomplished. 

When  this  was  done  Paul  probably  returned  by  the  Via  Egnatia 
to  Thessalonica,  as  the  most  convenient  port  from  which  to  sail 
to  Cenchreae.  Luke  dismisses  this  summer  and  autumn's  work  and 
voyage  in  a  single  verse;  "And  when  he  had  gone  through  those 
parts,  and  had  given  them  much  exhortation,  he  came  into  Greece." 


3.    Paul's  final  work  in  Corinth, — vs.  5. 

The  apostle  reached  the  capital  of  Achaia  about  the  middle  of 
December  A.  D.  57.  The  navigation  of  the  open  sea  had  indeed 
been  suspended  some  months  before,  but  vessels  doubtless  still  con- 
tinued in  the  coasting  trade  at  least  at  infrequent  intervals ;  and 
by  one  of  these,  as  the  shortest  though  most  dangerous  way,  Paul 
found  his  way  down  to  Cenchrese.  Of  the  apostle's  work  in  Corinth 
Luke  says  only  that  he  spent  three  months  there.  We  must  learn 
what  he  did  while  there  from  other  sources.  We  may  take  it  for 
granted  that  some  of  his  time  was  given  to  "setting  things  in 
order."  This  he  proposed  to  do  in  the  letter  of  the  preceding  spring 
(i  Cor.  11:34b).  That  he  did  not  spare  the  troublers  of  the 
Church,  and  the  defamers  of  his  own  good  name,  and  the  de- 
spisers  of  his  apostolic  authority,  we  may  well  believe, 

311 


XX:  3]      THE   TESTIMONY    OF   THE   WITNESSES 

But  one  of  the  principal  things,  which  occupied  Paul's  mind 
during  those  winter  months  in  Corinth,  was  the  writing  of  his 
great  letter  to  the  Church  of  Rome.  Some  say  he  wrote  here  also 
the  letter  to  the  Churches  of  Galatia,  and  base  their  judgment  on 
the  fact  that  both  letters  deal  with  the  fundamenal  doctrine  of 
justification  by  faith.  But  in  favor  of  the  simultaneous  authorship 
of  Corinthians  and  Galatians,  both  of  which  we  believe  were  written 
from  Ephesus  in  the  spring  of  A.  D.  57,  it  must  be  noted  that  Paul 
in  both  makes  an  earnest  and  most  vigorous  defence  of  his  apostolic 
authority;  and  of  this  there  is  not  a  whisper  in  the  letter  to  the 
Romans.  Furthermore,  it  was  now  nearly  four  years  since  he 
visited  the  Galatian  region.  But  his  letter  to  these  Churches  bears 
the  marks  of  a  recent  visit.  Paul  wrote  it  with  his  own  hands,  and 
in  uncouth  characters  necessitated  by  his  purblind  vision.  The 
letter  to  Rome  was  written  by  the  hand  of  Tertius,  an  amanuensis. 
That  it  was  written  from  Corinth  is  proved  by  the  letter  itself. 
Paul  was  a  guest  of  the  generous  and  believing  Gains  while  writ- 
ing the  epistle;  and  Gains  sends  his  salutations  to  his  brethren  in 
Rome  in  the  letter  (Rom.  16:23).  The  composition  of  such  a 
masterpiece  of  reasoning  and  exhortation  might  well  take  all  the 
apostle's  spare  time  in  that  three  months'  sojourn  in  Corinth.  It 
seems  to  have  been  sent  to  Rome  by  the  hand  of  Phoebe,  a  deacon- 
ess of  the  Church  in  Cenchrese,  who  was  visiting  the  Imperial 
Capital  on  other  business. 


Verses  2-3.  The  missionary's  summer  and  winter  call  for  unceasing 
work,  but  each  a  different  kind  of  work.  With  Paul  a  summer  of  evangeliz- 
ing in  the  mountains  of  northwestern  Macedonia  is  fittingly  followed  by  a 
winter  of  study  and  writing  by  the  quiet  shore  and  in  the  great  city. 


SuB-SECTiON  6. — The  return  journey, — vss.  20:4 21:16. 

(a)  Incidents  en  route, — vss.  4-16. 

4  And  there  accompanied  him,  as  far  as  Asia,  Sopater  of  Beroea,  the  son 
of  Pyrrhus ;  and  of  the  Thessalonians,  Aristarchus  and  Secundus ;  and  Gaius 
of  Derbe,  and  Timothy ;  and  of  Asia,  Tychicus  and  Trophimus.  5  But  these 
had  gone  before,  and  were  waiting  for  us  at  Troas.  6  And  we  sailed  away 
from  Philippi  after  the  days  of  unleavened  bread,  and  came  unto  them  to 
Troas  in  five  days ;  and  we  tarried  seven  days. 

7  And,  upon  the  first  day  of  the  week,  when  we  were  gathered  together 

312 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XX :  4-6 

to  break  bread,  Paul  discoursed  with  them,  intending  to  depart  on  the  mor- 
row :  and  prolonged  his  speech  until  midnight.  8  And  there  were  many  lights 
in  the  upper  chamber  where  we  were  gathered  together.  9  And  there  sat  in 
the  window  a  certain  young  man  named  Eutychus,  borne  down  with  deep 
sleep;  and,  as  Paul  discoursed  yet  longer,  being  borne  down  by  his  sleep,  he 
fell  down  from  the  third  story,  and  was  taken  up  dead.  10  And  Paul  went 
down,  and  fell  on  him,  and,  embracing  him,  said,  Make  ye  no  ado ;  for  his  life 
is  in  him.  11  And  when  he  had  gone  up,  and  had  broken  the  bread,  and 
eaten,  and  had  talked  with  them  a  long  while,  even  till  break  of  day,  so  he 
departed.  12  And  they  brought  the  lad  alive,  and  were  not  a  little  com- 
forted. 

13  But  we,  going  before  to  the  ship,  set  sail  for  Assos,  there  intending 
to  take  in  Paul :  for  so  he  had  appointed,  intending  himself  to  go  by  land. 
14  And  when  he  met  us  at  Assos,  we  took  him  in  and  came  to  Mitylene.  15 
And,  sailing  from  thence,  we  came  the  following  day  over  against  Chios ;  and 
the  next  day  we  touched  at  Samos;  and  the  day  after  we  came  to  Miletus. 
16  For  Paul  had  determined  to  sail  past  Ephesus,  that  he  might  not  have  to 
spend  time  in  Asia;  for  he  was  hastening,  if  it  were  possible  for  him  to  be 
at  Jerusalem  the  day  of  Pentecost. 


I.     The  missionary  deputation, — vss.  4-6.    2.  The  week  at  Troas  (Eutychus), 
vss.  y-i2.    3.  From  Troas  to  Miletus, — vss.  13-16. 


I,    The  missionary  deputation, — vss.  4-6. 

It  had  been  Paul's  purpose  to  return  to  Asia  by  the  shortest 
route  practicable,  i.  e.,  directly  across  the  ^gean  Sea.  But  a  plot 
against  his  life  by  the  unbelieving  Jews  led  to  a  sudden  change  in 
his  plans;  and  accompanied  by  a  number  of  his  coadjutors  he  went 
back  to  Asia  via  Macedonia.  Luke  mentions  seven  in  the  com- 
pany who  went  ahead  to  wait  for  Paul  at  Troas,  while  others,  at 
least  one,  remained  with  the  apostle.  The  historian  does  not  make 
it  clear  whether  the  company  divided  at  Corinth  or  at  Philippi.  In 
view  of  the  activity  and  malignity  of  Paul's  enemies  it  does  not 
seem  probable  that  these  seven  companions  of  the  apostle  would 
have  left  him  to  come  along  through  Achaia  and  Macedonia  ac- 
companied only  by  Luke.  It  is  thought,  therefore,  that  the  mis- 
sionary deputation  probably  remained  together  till  they  reached 
Philippi.  There  they  could  leave  their  beloved  leader  in  the  com- 
pany and  protection  of  his  friends.     So  Paul,  with  Luke,  his  con- 

313 


XX:  7-12]    THE   TESTIMONY    OF    THE    WITNESSES 

stant  companion  henceforth,  as  is  indicated  by  the  personal  form 
of  the  narrative  now  once  more  resumed,  remained  at  Philippi  till 
after  "the  days  of  unleavened  bread,"  i.  e.,  during  the  Passover 
Week.  Paul's  plan  before  leaving  Corinth  may  have  been  to  spend 
this  vi^eek  in  Jerusalem;  but  this  being  no  longer  possible  because 
of  his  circuitous  route,  his  desire  and  hope  now  are  to  reach  Jeru- 
salem in  time  for  Pentecost.  His  companions  were  probably  sent 
forward  to  Troas  to  complete  the  work  left  unfinished  by  Paul's 
hasty  departure  for  Macedonia  in  search  of  tidings  from  Corinth 
by  the  hand  of  Titus.  The  Passover  Week  in  the  spring  of  A.  D. 
58  ran  from  March  27th  to  April  3d, — the  latter  date  being  the 
Monday  after  "the  great  day  of  the  feast."  Paul  and  Luke  then 
left  Philippi  probably  on  Tuesday,  April  4th,  and,  buffeted  by  con- 
trary winds,  or  detained  by  some  other  adverse  circumstances, 
were  five  days  in  getting  across  to  Troas. 


Verses  4-6.  A  noble  band  of  helpers  had  been  gathered  by  Paul, — eight 
men  from  six  different  cities, — Sopater  of  Beroea,  Aristarchus  and  Secundus 
from  Thessalonica,  Luke  from  Philippi,  Gains  from  Derbe  (a  different  man 
from  Paul's  host  in  Corinth),  Timothy  from  Lystra,  and  Tychicus  and  Tro- 
phimus  from  Ephesus. 


2.     The  zveek  at  Troas, — vss.  7-12. 

When  we  recall  the  fact  that  now  Paul  seems  to  be  consumed 
with  anxiety  to  reach  Jerusalem  by  May  17th  of  that  spring,  the 
date  of  Pentecost  in  A.  D.  58,  it  seems  strange  that  he  and  his  com- 
pany should  have  tarried  as  much  as  seven  days  in  Troas.  When 
we  put  alongside  this  fact  the  statement  that  the  apostle  was  five 
days  accomplishing  the  voyage  from  Philippi,  which  his  first  cross- 
ing had  accomplished  in  two  days,  and  the  further  fact  that  usually 
the  winds  at  that  season  and  in  those  waters  blew  in  the  day-time 
from  the  northwest,  and  hence  were  most  favorable,  we  conjecture 
that  Paul  must  have  had  an  unusual  and  stormy  crossing,  and 
possibly  may  have  suffered  another  shipwreck,  of  which  he  had 
already  had  three,  and  all  perhaps  on  small  coasting  vessels  such 
as  were  available  in  those  waters.  If  this  was  so,  he  would  need 
a  week  to  rest  and  recuperate  before  going  on. 

However  it  may  be  with  such  conjectures,  the  interesting  fact  is 

314 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XX :  7-12 

that  nine  of  the  faithful  missionaries  of  Jesus  Christ  were  gath- 
ered together  in  Troas  for  a  blessed  week  of  fellowship  and  evan- 
gelism. In  the  coming  days  of  trial,  separation  and  suffering,  how 
often  must  they  have  looked  back  to  those  days  of  sweet  commun- 
ion, and  taken  courage  from  that  memory  for  all  that  was  still 
to  come! 

Luke  gives  us  one  little  picture  of  the  closing  day  and  night  of 
that  memorable  week.  Upon  the  first  day  of  the  week, — the  second 
Lord's  Day  of  their  stay  in  Troas,  Luke  says  "when  we  were  gath- 
ered together  to  break  bread,  Paul  discoursed  with  them,  intending 
to  depart  on  the  morrow."  It  was  the  evening  of  the  Lord's  Day. 
In  Troas,  as  in  many  other  cities,  the  primitive  disciples  were,  in 
general,  poor,  many  of  them  servants.  They  could  not  command 
their  own  time.  They  could  not,  therefore,  come  together  till 
after  nightfall.  Possibly  also  it  was  thought  to  be  safer,  though 
evidently  there  was  no  great  effort  after  secrecy,  for  there  were 
many  lights  in  that  third-story  room,  and  the  window  lattices  were 
open,  evidently  for  comfort  and  ventilation  in  that  mild  spring 
night.  They  were  going  to  celebrate  the  Lord's  Supper;  but  Paul 
had  much  to  say  before  they  came  to  the  Holy  Feast. 

Boy-like,  the  lad  Eutychus  had  sought  the  window-seat.  But 
owing  to  the  late  hour  and  Paul's  long  sermon,  the  poor  lad  found 
it  a  very  dangerous  place.  He  could  not  keep  awake;  and,  losing 
his  balance  while  sleeping,  he  fell  out  of  the  window,  and,  striking 
the  ground  from  the  third  floor,  was,  as  was  thought,  instantly 
killed.  Of  course,  the  service  was  interrupted  till  Paul  went  down 
and  resuscitated  the  unfortunate  boy,  and  comforted  his  kindred 
by  presenting  him  alive.  There  is  room  for  doubt  whether  Euty- 
chus was  actually  killed,  or  only  so  badly  hurt  that  there  seemed 
to  be  no  life  in  him. 

The  observance  of  the  Memorial  Feast  was  now  resumed ;  and 
Paul  continued  to  speak  to  the  company  of  believers  till  the  break 
of  day.  It  was  a  memorable  night  in  Troas,  comparable  only  with 
that  other  night  years  before,  when  the  man  of  Macedonia  appeared 
and  called  for  help.  Paul  was  at  Troas  at  a  later  period,  and  seems 
then  to  have  left  the  city  in  such  haste  as  not  to  bring  away  his 
cloak,  and  books  and  parchments,  (2  Tim.  4:13).  But  at  present 
the  brotherhood  seem  to  have  a  presentiment  that  they  all  would 
meet  no  more;  and  they  could  not  but  linger  and  listen  to  their 

315 


XX:i3-i6]THE   TESTIMONY   OF   THE   WITNESSES 

beloved  teacher.  And  only  with  the  coming  on  of  the  light  could 
they  tear  themselves  away,  while  the  apostolic  company  prepared 
for  their  long  journey. 

Verse  7.  The  parting  of  believers  is  ever  solemnized  and  sweetened  by 
final  meetings  at  the  Lord's  Table.— Vs.  yh.  Protracted  services  are  justifiable 
on  rare  occasions. — Vs.  9.  Sleeping  in  Church  is  not  always  due  to  long  ser- 
mons :  poor  ventilation  makes  many  a  sermon  dull  and  ineffectual. 

Vss.  7-12.    Religious  Institutions. 

I.     Sanctioned  by  Christianity. 

1.  The  first  day  of  the  week. 

2.  The  Lord's  Supper. 

3.  The  preaching  of  the  Gospel. 
IL    Intruding  on  the  claims  of  nature. 

1.  When  employed  for  purposes  of  inordinate  excitement. 

2.  When  unduly  protracted. 

III.    Associated  with  the  supernatural  power  of  restoration. 

1.  Man  is  the  organ  of  it. 

2.  Man  is  the  subject  of  it. —  (The  Homilist.) 


3.    From  Troas  to  Miletus, — vss.  13-16. 

If  we  keep  a  few  facts  in  mind  we  shall  not  find  it  difficult  to 
trace  from  day  to  day  this  voyage  of  the  apostle  along  the  coast 
of  Asia.  The  prevailing  winds  in  those  waters  in  the  spring  of  the 
year,  and  in  the  day-time  are  said  to  be  from  the  northwest;  while 
in  the  night-time  the  process  is  reversed,  and  the  winds  blow  from 
the  southeast.  Vessels,  therefore,  must  encounter  opposing  winds, 
if  they  seek  to  skirt  those  Ionian  shores  going  southward  after 
nightfall.  But  in  Paul's  day,  owing  to  the  absence  of  light- 
houses on  those  numerous  headlands,  and  just  at  this  time  the 
darkening  moon  after  the  Passover,  they  did  not  try  to  sail  by 
night.  And  therefore  Luke  gives  us  the  various  anchorages  of 
the  vessel  which  carried  the  returning  missionaries.  Again,  we 
may  take  it  for  granted  that  the  Lord's  Supper  in  Troas  was  on 
the  i6th  of  April,  their  second  Lord's  Day  in  that  city.  They 
sailed  from  Troas  therefore  on  Monday,  April  17th.  The  first  day 
they  sailed  as  far  as  Mitylene,  the  capital  city  of  the  island  of 
Lesbos.    The  first  part  of  the  voyage  was  around  the  promontory  of 

316 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XX :  13-16 

Lectum.  Paul  had  determined  to  go  overland  the  nineteen  miles 
from  Troas  to  Assos,  where  the  vessel  was  to  touch,  and  could  take 
him  on  board.  His  motive  in  this  is  not  clear.  He  may  have 
wanted  a  few  hours  in  quiet  after  that  exhausting  night  in  Troas. 
It  is  suggested  that  in  this  way  he  would  circumvent  the  assassins, 
who  had  been  foiled  in  their  effort  to  kill  him  on  the  vessel  on 
which  he  had  intended  to  sail  from  Cenchrese,  and  who,  he  may 
have  had  reason  to  suspect,  were  still  on  his  track. 

The  vessel  left  Mitylene  on  the  i8th  of  April,  and  in  the  eve- 
ning anchored  at  Chios.  The  next  day,  the  19th,  they  sailed  down 
to  Samos,  and,  crossing  the  strait  between  the  island  and  the 
mainland,  anchored  for  the  night  at  Trogy Ilium.  On  the  20th  of 
April  they  left  Trogyllium,  and  by  the  evening  of  that  day  arrived 
at  Miletus.  The  vessel  was  to  tarry  there  several  days.  And 
because  Paul  was  hastening  on  his  eastward  journey  he  determined 
not  to  tarry  at  Ephesus,  but  to  send  for  the  elders  of  that  Church 
to  meet  him  at  his  anchorage,  for  a  farewell  conference.  It  was 
thirty-six  miles  up  from  Miletus  to  Ephesus,  and  it  seems  likely 
that  the  elders  of  the  Church  could  not  get  together,  and  make  the 
journey  from  the  city  to  the  port  much  before  the  Lord's  Day, 
April  23d.  So  here  it  was,  on  that  memorable  Lord's  Day  probably, 
and  in  that  seaport  city,  that  Paul  met  for  the  last  time  his  beloved 
Ephesian  brethren.  

Verses  13-16.  Days  of  sweet  fellowship, — spring-days  of  rare  loveliness, 
and  peaceful  sailings  among  the  islands  of  that  beautiful  Ionian  Sea,  must 
have  given  the  missionary  travelers  another  memorable  and  blessed  week. 


(b)  Paul's  address  at  Miletus, — vss.  17-38. 

17  And  from  Miletus  he  sent  to  Ephesus,  and  called  to  him  the  elders  of 
the  Church.     18  And  when  they  were  come  to  him,  he  said  unto  them. 

Ye  yourselves  know,  from  the  day  that  I  set  foot  in  Asia,  after  what 
manner  I  was  with  you  all  the  time,  19  serving  the  Lord  with  all  lowliness 
of  mind,  and  with  tears,  and  with  trials  which  befell  me  by  the  plots  of  the 
Jews ;  20  how  I  shrank  not  from  declaring  unto  you  anything  that  was  profit- 
able, and  teaching  you  publicly,  and  from  house  to  house,  21  testifying,  both 
to  Jews  and  Greeks,  repentance  toward  God,  and  faith  toward  our  Lord 
Jesus  Christ. 

22  And  now,  behold,  I  go  bound  in  spirit  unto  Jerusalem,  not  knowing 
the  things  that  shall  befall  me  there:  23  save  that  the  Holy  Spirit  testifieth 
unto  me  in  every  city,  saying  that  bonds  and  afflictions  abide  me.     24  But  I 


XX:  17-21]      THE   TESTIMONY   OF   THE    WITNESSES 

hold  not  my  life  of  any  account  as  dear  unto  myself,  so  that  I  may  accom- 
plish my  course  and  the  ministry  which  I  received  from  the  Lord  Jesus  to 
testify  the  Gospel  of  the  grace  of  God. 

25  And  now,  behold,  I  know  that  ye  all,  among  whom  I  went  about 
preaching  the  kingdom,  shall  see  my  face  no  more.  26  Wherefore  I  testify 
unto  you  this  day,  that  I  am  pure  from  the  blood  of  all  men.  27  For  I 
shrank  not  from  declaring  unto  you  the  whole  counsel  of  God.  28  Take  heed 
unto  yourselves,  and  to  all  the  flock,  in  which  the  Holy  Spirit  hath  made 
you  bishops,  to  feed  the  Church  of  the  Lord  which  He  purchased  with  His 
own  blood.  29  I  know  that,  after  my  departing,  grievous  wolves  shall  enter 
in  among  you,  not  sparing  the  flock ;  30  and  from  among  yourselves  shall  men 
arise,  speaking  perverse  things,  to  draw  away  the  disciples  after  them.  31 
Wherefore  watch  ye,  remembering  that  by  the  space  of  three  years  I  ceased 
not  to  admonish  every  one  night  and  day  with  tears. 

32  And  now  I  commend  you  to  God,  and  to  the  word  of  His  grace, 
which  is  able  to  build  you  up,  and  to  give  you  the  inheritance  among  all 
them  that  are  sanctified.  33  I  coveted  no  man's  silver,  or  gold,  or  apparel. 
34  Ye  yourselves  know  that  these  hands  ministered  unto  my  necessities  and 
to  them  that  were  with  me.  35  In  all  things  I  gave  you  an  example,  that  so 
laboring  ye  ought  to  help  the  weak,  and  to  remember  the  words  of  the  Lord 
Jesus,  that  He  Himself  said.  It  is  more  blessed  to  give  than  to  receive. 

36  And  when  he  had  thus  spoken,  he  kneeled  down  and  prayed  with 
them  all.  37  And  they  all  wept  sore,  and  fell  on  Paul's  neck  and  kissed  him, 
38  sorrowing  most  of  all  for  the  word  which  he  had  spoken,  that  they  should 
behold  his  face  no  more.     And  they  brought  him  on  his  way  to  the  ship. 


I.  Paul's  review  of  his  Ephesian  ministry, — vss.  17-21.  2.  His  foresight  of 
coming  tribulations, — vss.  22-24.  3.  His  mingled  exhortations  and  ad- 
monitions,— vss.  25-31.     4.  His  tender  and  weighty  farewell, — vss.  32-38. 


I.     Paul's  review  of  his  Ephesian  ministry, — vss.  iy-21. 

The  apostle's  address  is  characterized  by  remarkable  frankness, 
tenderness  and  fidelity.  He  would  have  the  Ephesian  elders  know 
(i)  That  from  his  first  coming  into  the  province  of  Asia  his  had 
been  a  lowly  service  of  the  Lord  with  many  tears; — (2)  That  he 
had  suffered  many  trials  through  the  plottings  of  his  Jewish  ene- 
mies. Metaphorically  he  had  "fought  with  wild  beasts  at  Ephesus." 
So  a  little  later  in  Macedonia  he  had  suffered  from  great  heaviness 
of  spirits,  and  persecution  of  life, — "without  were  fightings  and 
within  were  fears."    And  the  care  of  all  the  Churches  had  been 

318 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XX :  22-24 

a  heavy  burden  for  him  to  carry; — (3)  That  his  ministry  had, 
nevertheless,  been  untiring  and  faithful.  He  had  kept  back  noth- 
ing that  was  profitable  to  them;  but  "publicly,  and  from  house  to 
house,  had  testified  both  to  Jews  and  Greeks  repentance  toward  God, 
and  faith  toward  our  Lord  Jesus  Christ."  We  may  well  believe 
that  here  as  elsewhere  Paul  grounded  these  fundamental  requisites 
for  salvation  on  the  great  fact  of  a  crucified  and  risen  Christ. 


Verse  19.  The  true  minister  will  be  of  lowly  mind.  His  ministry  is 
likely  to  be  marked  by  many  trials  and  many  tears.  Happy  he  who  can  cite 
his  own  ministry  as  one  he  would  have  his  brethren  imitate. — Vss.  20-21.  A 
faithful  ministry  will  not  shun  to  declare  whatever  is  for  the  real  good  of 
the  people.  Public  teaching  and  house-to-house  teaching  must  go  hand  in 
hand.  The  cardinal  themes  of  Gospel  preaching  must  ever  be  repentance 
and  faith. 


Vss.  17-21.    Pastoral  Retrospection. 


I.    The  difficulties 
n.    The  duties  and 
in.    The  doctrines 


-  of  the  true  minister  of  Christ. 

(The  Homilist.) 


2.     His  foresight  of  coming  tribulations, — vss.  22-2/^. 

That  peaceful  voyage  over  the  island-dotted  sea,  and  the  joys 
of  Christian  fellowship,  and  this  meeting  with  the  beloved  elders 
of  Ephesus,  did  not  blind  Paul's  eyes  to  future  trials.  The  details 
of  what  was  before  him  he  knew  not;  but  in  every  city  he  had  the 
witness  of  the  Divine  Spirit  that  he  was  going  to  bonds  and  afflic- 
tions. Nor  did  this  give  him  any  concern.  Life  itself  had  only 
this  attraction  for  him  that  it  gave  him  opportunity  for  continued 
service  of  his  blessed  Master :  and  his  only  concern  was  that  he 
might  finish  his  course  as  a  faithful  minister  of  the  Holy  Evangel, — 
"the  ministry  he  had  received  of  the  Lord  Jesus,  to  testify  the 
Gospel  of  the  grace  of  God." 


Verse  22.  We  know  not  what  things  are  to  befall  us  in  the  coming  days 
and  years. — Vs.  23.  Affliction  and  sorrow  are  certain  elements  in  every  be- 
lieving life.  They  ought  not  greatly  to  distress  us ;  for  they  cannot  really 
harm  us  if  we  belong  to  the  Lord. — Vs.  24.    Our  chief  concern  should  be  to 

319 


iX:  25-31]  THE   TESTIMONY   OF   THE    WITNESSES 

accomplish  the  work  given  to  us :  and  so  to  bear  witness  to  the  gracious 
Gospel  of  the  Lord  Jesus  as  to  fulfill  the  ministry  with  which  He  has  en- 
trusted us. 

Vs.  24.    Christian  Heroism. 

I.    The  Christian  life  requires  bravery. 

n.    This  reveals  to  us  the  reason  why  many  people  are  not  Christians, 
in.     How  much  Christian  heroism  is  displayed  by  men  and  women  alike ! 

(The  Treasury.) 


3.    His  mingled  exhortations  and  admonitions, — vss.  25-^1. 

Incidentally,  assuring  them  that  he  would  not  again  visit  Ephe- 
sus,  and  disavowing  all  further  responsibility  for  their  spiritual 
welfare,  he  solemnly  testifies  that  he  is  pure  from  the  blood  of  all 
men,  for  he  had  not  shrunk  from  declaring  unto  them  the  whole 
counsel  of  God.  He  admonishes  them  therefore  to  take  heed  to 
themselves,  and  to  all  the  Church  over  which  the  Holy  Spirit  had 
appointed  them  elders.  They  were  to  feed  the  Lord's  Church.  It 
was  very  dear  to  Him :  He  had  bought  it  with  His  own  blood.  He 
warns  them  against  the  incoming  of  designing  and  ambitious  men, — 
"grievous  wolves"  he  calls  them, — bent  on  destroying  the  Church, 
and  the  rise  among  themselves  of  perverse  teachers,  who  should 
divide  the  Church,  and  draw  many  away  from  the  truth  to  become 
their  own  disciples.  He  beseeches  them  to  remember  that  for 
three  years  he  had  not  ceased  to  admonish  every  one  night  and 
day  with  tears. 

We  would  not  willingly  lose  this  picture  of  Paul's  ministry  in 
Ephesus,  as  we  have  every  reason  to  believe  it  was  equally  true 
of  his  messages  in  other  places.  Faithfulness  and  tenderness  in 
equal  measure  characterized  his  ministrations.  It  was  the  ministry 
of  a  consecrated  spirit,  and  everywhere  it  was  owned  and  blessed 
with  fruitfulness  and  power  from  on  High. 


Verse  25.  "Preaching  the  Kingdom"  is  a  pregnant  utterance  respecting 
a  glorious  work. — Vs.  26.  Blessed  is  that  minister  (Is  there  now  such  an 
one?)  who  can  say,  "I  am  pure  from  the  blood  of  all  men." — Vss.  26-27. 
Where  lie  the  limits  of  our  personal  responsibility  for  our  fellow-men? 
To  be  free  from  the  blood  of  our  fellow-men  we  must  faithfully  declare  the 
whole  counsel  of  God,  whether  they  will  hear  or  forbear. — Vs.  28.  The 
ministers  of  Christ  cannot  take  any  proper  care  of  their  people  unless  they 

320 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XX :  32-38 

take  heed  unto  themselves.  The  people  of  God  are  the  flock  of  the  Chief 
Shepherd ;  they  are  to  be  "fed"  by  His  under-shepherds.  To  allow  them  to 
perish  in  ignorance,  starving  for  want  of  food,  is  a  terrible  shortcoming  and 
oflfence  in  the  sight  of  the  Lord, — for  He  purchased  them  with  His  own 
blood ! — Vs.  29.  False  and  ambitious  men,  deceived  and  deceiving,  are  ever 
ready  to  use  the  Church  for  their  own  selfish  purposes;  and  they  care  not 
that  they  ruin  the  brotherhood  of  believers,  if  only  they  may  gain  their  own 
ends. — Vs.  31.  A  faithful  ministry  must  be  characterized  by  unceasing  ad- 
monitions, though  they  must  be  uttered,  even  night  and  day,  and  with 
many  tears. — Vs.  32.  The  best  thing  a  faithful  minister  can  do  for  his  people 
is  to  commend  them  to  God. 

Vss.  26-27.    Ministerial  Fidelity. 

I.     Wherein  it  consists. 
n.     The  difficulty  of  maintaining  it. 
HI.    The  importance  of  it  to  the  souls  of  men. 

Simeon,  Rev.  Charles  (Horce  Homiletica). 

Vs.  28.    The  Uniqueness  of  Christ's  Blood. 

I.     Sublimely  unique  in  its  nature. 

1.  In  accordance  with  the  eternal  plan  of  God. 

2.  It  was  voluntarily  shed. 

3.  It  was  free  from  all  imperfection. 
11.     Sublimely  unique  in  its  effects. 

1.  These  effects  are  variously  represented. 

2.  Universal  in  their  influence. 

3.  Eternal  in  their  blessings. — {The  Homilist.) 

Vs.  28.    In  the  Flock,  Not  Over  It. 

I.    "In"  the  flock  as  to  his  personal  hope. 

II.     "In"  the  flock  as  to  all  the  relations  and  responsibilities  of  life. 
HI.    This  makes  ministerial  sympathy  possible. —  {Vaughn,  Rev.  Dr.  C.  J.) 


4.    His  tender  and  weighty  farewell, — vss.  3^-38. 

Paul's  last  words  to  the  elders  of  Ephesus  are  few,  but  they 
carry  the  profoundest  feelings  of  his  great  spirit.  Reminding  them 
of  his  own  self-denying  example,  in  working  with  his  own  hands 
for  his  daily  bread,  and  the  utter  absence  of  all  covetous  desires  he 

321 


XX:  32-38]      THE   TESTIMONY   OF   THE   WITNESSES 

beseeches  them  in  like  manner  to  remember  the  weak  ones  of  the 
flock,  and  to  keep  ever  in  mind  the  words  of  the  Lord  Jesus,  that 
He  Himself  said, — It  is  more  blessed  to  give  than  to  receive.  And 
while  he  turns  them  away  from  himself  as  no  longer  able  to  care 
for  and  help  them,  "he  commends  them  to  God,  and  to  the  word  of 
His  grace,  which  was  able  to  build  them  up,  and  give  them  the  in- 
heritance among  all  them  that  are  sanctified." 

Then,  with  a  final  prayer  the  touching  interview  is  ended.  With 
sorrowing  hearts  and  many  tears  the  parting,  which  they  knew 
would  be  final,  came  on ;  and  they  accompanied  him  to  the  ship, — 
"sorrowing  most  of  all  for  the  word  which  he  had  spoken  that  they 
should  see  his  face  no  more." 


Verse  33.  The  minister  must  not  be  a  covetous  man; — but  in  all  things 
an  example  to  his  congregation. — Vs.  37.  Partings  on  earth  look  to  the 
blessed  inheritance  and  reunions  of  the  better  world  above;  and  our  sorrows, 
therefore,  are  not  hopeless  bereavements. 

Vss.  22-23.    The  Wisdom  of  Providence  in  Concealing  the  Future. 

I.  Adapted  to  promote  a  life  of  faith. 

II.  Teaches  the.  necessity  of  prayer. 

III.  Leads  to  the  cultivation  of  a  spirit  of  moderation. 

IV.  Tends  to  arm  us  against  troubles. 

V.    Intended  to  prepare  us  for  a  better  state. — ({The  Preacher.) 

Vs.  32.    The  Word  of  Grace. 

I.     Restoring  the  ruins  of  sin. 
II.    Investing  with  the  heavenly  inheritance. 

Vs.  3Sa.    The  True  Brotherhood. 

I.     Helping  the  weak. 
II.     Remembering  Christ's  word. 
III.     Receiving  the  blessing  of  self-sacrifice. 

Vs.  35.    The  Beatitude  of  the  Giver. 

I.  The  example  of  St.  Paul, 

II.  The  great  maxims  of  the  Great  Teachers. 

III.  The  words  of  the  Lord  Jesus. 

IV.  The  example  of  Jesus. — (Hastings,  Rev.  Dr.  James.) 

322 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XXI :  1-16 


Vs.  35.    Giving  and  Receiving. 

I.     We  can  give  only  what  we  have  received. 
II.     We  have  received  in  order  that  we  may  give. 
III.     It  is  better  to  give  than  to  receive. —  {Thomas,  Rev.  U.  R.) 


(c)  From  Miletus  to  Jerusalem, — vss.  21:1-16. 

I  And  when  it  came  to  pass  that  we  were  parted  from  them  and  had  set 
sail,  we  came  with  a  straight  course  unto  Cos,  and  the  next  day  unto  Rhodes, 
and  from  thence  unto  Patara :  2  and,  having  found  a  ship  crossing  over  unto 
Phcenicia,  we  went  aboard,  and  set  sail.  3  And  when  we  had  come  in  sight 
of  Cyprus,  leaving  it  on  the  left  hand,  we  sailed  unto  Syria,  and  landed  at 
Tyre ;  for  there  the  ship  was  to  unlade  her  burden.  4  And,  having  found  the 
disciples,  we  tarried  there  seven  days ;  and  these  said  to  Paul,  through  the 
Spirit,  that  he  should  not  set  foot  in  Jerusalem.  5  And  when  it  came  to 
pass  that  we  had  accomplished  the  days,  we  departed,  and  went  on  our 
journey;  and  they  all,  with  wives  and  children,  brought  us  on  our  way  till 
we  were  out  of  the  city;  and,  kneeling  down  on  the  beach,  we  prayed,  and 
bade  each  other  farewell ;  6  and  we  went  on  board  the  ship,  and  they  returned 
home  again.  7  And  when  we  had  finished  the  voyage  from  Tyre,  we  ar- 
rived at  Ptolemais ;  and  we  saluted  the  brethren,  and  abode  with  them  one 
day. 

8  And  on  the  morrow  we  departed,  and  came  unto  Csesarea :  and,  enter- 
ing the  house  of  Philip  the  evangelist,  who  was  one  of  the  seven,  we  abode 
with  him.  9  Now  this  man  had  four  virgin  daughters,  who  prophesied.  10 
And  as  we  tarried  there  some  days,  there  came  down  from  Judea  a  certain 
prophet  named  Agabus.  11  And  coming  to  us,  and  taking  Paul's  girdle,  he 
bound  his  own  feet  and  hands,  and  said.  Thus  saith  the  Holy  Spirit,  So  shall 
the  Jews  at  Jerusalem  bind  the  man  that  owneth  this  girdle,  and  shall  de- 
liver him  into  the  hands  of  the  Gentiles.  12  And,  when  we  heard  these  things, 
both  we  and  they  of  that  place  besought  him  not  to  go  up  to  Jerusalem. 
13  Then  Paul  answered,  What  do  ye,  weeping  and  breaking  my  heart?  for  I 
am  ready,  not  to  be  bound  only,  but  also  to  die  at  Jerusalem  for  the  name  of 
the  Lord  Jesus.  14  And  when  he  would  not  be  persuaded,  we  ceased,  saying, 
The  will  of  the  Lord  be  done. 

15  And  after  these  days  we  took  up  our  baggage  and  went  up  to  Jerusa- 
lem. 16  And  there  went  with  us  also  certain  of  the  disciples  from  Csesarea, 
bringing  with  them  one  Mnason  of  Cyprus,  an  early  disciple,  with  whom  we 
should  lodge. 


I.     The  voyage  to  Ccesarea,  via  Tyre  and  Acre, — vss.  1-7.     2.   With  Philip, 
the  Evangelist, — vss.  8-14.     3.   The  arrival  in  the  Holy  City, — vss.  15-16. 

323 


XXI:  1-7]    THE   TESTIMONY   OF   THE    WITNESSES 


I.    The  voyage  to  Ccesarea,  via  Tyre  and  Acre, — vss.  i-y. 

If,  as  seems  probable,  Paul's  address  at  Miletus  was  on  the 
Lord's  Day,  April  23d,  A.  D.  58,  and  like  the  one  at  Troas  pro- 
longed into  the  night,  he  must  have  torn  himself  away  from  his 
beloved  friends  on  Monday,  the  24th.  Some  of  those  who  had 
accompanied  Paul  to  Asia  were  probably  left  by  him  at  Miletus. 
Luke  and  Trophimus,  at  any  rate,  are  the  only  persons  of  the 
company,  which  left  Corinth  with  him,  who  are  mentioned  as  con- 
tinuing with  him  to  the  end  of  his  journey.  By  the  evening  of  the 
24th  of  April  they  found  anchorage  at  the  island  of  Cos;  and  by 
the  evening  of  the  next  day  they  had  come  to  Rhodes,  and  found 
safe  anchorage  in  that  notable  harbor.  The  26th  of  April  they 
spent  in  sailing  away  from  the  islands  of  Ionia  across  to  the 
shores  of  Lycia,  reaching  the  mainland  at  Patara. 

It  was  necessary  for  the  returning  missionaries  to  take  another 
ship  at  this  point,  as  Patara  was  the  port  to  which  the  vessel  on 
which  they  had  been  sailing  was  destined.  Happily  they  found 
one  crossing  over  to  Phoenicia;  and  at  once  they  went  aboard  and 
set  sail.  It  was  about  four  hundred  and  fifty  miles  from  Patara 
to  Tyre  by  the  course  they  took,  in  sight  of  Cyprus,  but  south  of 
that  island.  They  would  probably  make  about  one  hundred  and 
twenty-five  miles  a  day  and  night  (for  in  the  open  sea  they  would 
continue  sailing  by  night),  and  this  was  about  the  average  rate  of 
going  of  sailing  vessels  in  those  days,  so  that  it  would  take  nearly 
four  days  to  reach  Tyre.  And,  if  we  may  suppose  they  left  Patara 
on  Thursday,  April  27th,  it  would  be  the  Lord's  Day,  April  30th, 
when  they  landed  on  the  Syrian  shore. 

As  Paul  was  now  over  two  weeks  before  Pentecost  there  was  no 
longer  any  special  need  for  haste,  and  he  tarried  seven  days  in 
Tyre.  There  seem  not  to  have  been  many  disciples  in  this  com- 
mercial emporium;  and  the  missionaries  had  to  search  them  out, 
for  so  the  phrase,  "having  found  the  disciples,"  literally  signifies. 
And  with  them  the  travelers  tarried  in  restful  fellowship.  This 
communion  so  grew  in  all  the  elements  of  tender  affection  that 
when  the  week  had  expired,  finding  themselves  unable  to  persuade 
Paul  to  change  his  mind  and  plans,  and  heed  the  Divine  intima- 
tions of  coming  trouble,  they  went  with  him  to  the  ship.     It  is  a 

324 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XXI :  8-14 

beautiful  yet  pathetic  picture  which  the  historian  paints  for  us  of 
that  little  group  of  believers  with  their  wives  and  children  parting 
on  those  Syrian  sands  with  the  home-going  evangelists.  Together 
they  knelt  upon  the  beach  in  prayer ;  and  so  bade  each  other  farewll. 
The  new  ship  soon  brought  the  missionaries  from  Tyre  to 
Ptolemais,  or  the  modern  Acre,  where  they  finally  debarked,  their 
voyages  on  the  deep  for  the  present  being  ended.  They  saluted 
the  brethren  of  Acre,  and  tarried  with  them  one  day.  It  is  forty- 
four  miles  from  Acre  to  Csesarea;  and  the  travelers  could  accom- 
plish the  journey  easily  in  two  days.  They  probably  reached 
Caesarea  on  the  loth  of  May,  and  remained  with  Philip,  the  evangel- 
ist, one  of  the  seven  deacons,  for  a  number  of  days.  Four  or  five 
days  of  blessed  fellowship  with  this  unique  household  would  still 
give  Paul  time  enough  to  reach  Jerusalem  by  the  17th  of  May; 
and  he  would  probably  not  wish  to  arrive  in  the  city  much  before 
the  actual  date  of  the  Pentecostal  Feast. 


2.     With  Philip,  the  Evangelist, — vss.  8-14. 

The  incidents  of  these  days  in  Philip's  house  are  notable,  and 
somewhat  difficult  of  interpretation.  The  prophesying  virgin  daugh- 
ters of  the  honored  evangelist  would  give  Paul,  if  he  wished  it,  a 
good  opportunity  to  learn  the  will  of  his  Divine  Master.  The  com- 
ing and  symbolic  prophecy  of  the  old  prophet,  Agabus  (who  more 
than  twenty  years  before  in  Antioch  had  foretold  the  coming 
famine),  gave  Paul  positive  assurances  of  the  danger  he  was  sure 
to  encounter  in  going  up  to  Jerusalem.  What  was  the  meaning  of 
these  f oretellings  ?  Did  the  Lord  mean  that  Paul  should  heed  them, 
and  escape  the  danger  by  keeping  away  from  Jerusalem?  So  the 
Csesarean  brethren  seemed  to  think;  and  they  besought  Paul  not 
to  go  up  to  Jerusalem.  But  Paul  would  not  be  persuaded.  The 
most  satisfactory  explanation  of  Paul's  wilful  ignoring  of  the 
words  of  Agabus,  and  all  previous  intimations  of  coming  trials, 
is  that  he  believed  the  Lord  was  testing  his  faith  and  steadfastness : 
and  therefore  they  were  of  no  avail  in  turning  him  aside  from  the 
course  on  which  he  believed  himself  divinely  guided.  So  he  an- 
swered his  brethren, — "What  do  ye,  weeping  and  breaking  my 
heart?  for  I  am  ready  not  to  be  bound  only,  but  also  to  die  at 

32s 


XXI:i5-i6]    THE   TESTIMONY   OF   THE   WITNESSES 

Jerusalem  for  the  name  of  the  Lord  Jesus."    Then  they  ceased  to 
importune  him,  and  said,  "The  will  of  the  Lord  be  done." 


Vs.  13.    Preparedness  for  Death. 

I.     Death  detaches  a  man  from  depending  on  what  is  material. 
II.     Death  involves  an  experience  of  utter  loneliness. 
III.     Death  brings  us  into  the  most  vivid  realization  of  God's  presence. 

(The  Homilist.) 


3.    The  arrival  in  the  Holy  City, — vss.  15-16. 

The  missionaries  left  Philip  probably  after  the  Lord's  Day, 
May  14th,  in  time  to  accomplish  the  journey  of  seventy-five  miles 
from  Caesarea  to  Jerusalem  by  the  17th  of  May,  the  Feast  of  Pente- 
cost beginning  on  that  day  at  six  o'clock  in  the  evening.  And  so  on 
Wednesday,  May  17th,  A.  D.  58,  Paul  was  domiciled  with  Mnason 
of  Cyprus,  an  old  (or,  as  per  the  Revision,  an  early)  disciple:  and 
the  third  great  missionary  journey  was  ended. 

Vs.  15.    An  Old  Disciple. 

I.     Hold  fast  to  your  early  faith,  and  to  the  Christ  whom  you  have  known. 
II.     The  welcome  we  should  be  ready  to  give  new  thoughts  and  ways. 
III.     The  beauty  that  may  dwell  in  an  obscure  life. 

{Maclaren,  Rev.  Dr.  Alexander.) 


So  far  as  Luke's  narrative  carries  us,  this  is  the  end  of  Paul's 
missionary  labors.  A  brief  sketch  of  the  chronology  of  Paul's  life, 
up  to  this  point,  will  not  be  uninteresting,  nor  out  of  place.  The 
subjoined  details  follow  in  the  main  Lewin's  chronicle,  with  which 
many  other  writers  substantially  agree. 

Paul  was  converted  in  the  year  A.  D.  37,  four  years  after  the 
Crucifixion.  Till  A.  D.  40  he  was  in  retirement  in  Arabia.  He 
then  came  to  Jerusalem,  and  soon  after,  to  escape  the  plottings  of 
the  Jews,  he  was  sent  to  Tarsus,  spending  several  years  in  evangel- 
izing Syria  and  Cilicia.  Barnabas  brought  him  to  Antioch  in  A.  D. 
43.  They  two  visited  Jerusalem,  with  relief  for  the  poor  of  that 
city,  in  the  famine  that  occurred  in  the  reign  of  Claudius,  i.  e.,  in 

326 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XXI :  15-16 

the  year  A.  D.  44.  The  subsequent  ministry  in  Antioch  carried 
them  to  the  spring  of  A.  D.  45, — and  to  the  Great  Missionary  Com- 
mission. The  spring,  summer  and  autumn  of  A.  D.  45  were  spent 
in  the  First  Missionary  Journey,  via  Cyprus  from  Antioch  to 
Derbe  in  Lycaonia,  and  the  return  via  Perga  and  AttaHa.  After 
the  return  from  Attalia,  for  a  number  of  years, — five  or  six,  per- 
haps,— the  controversy  in  Antioch,  and  its  settlement  by  the  First 
Christian  Council,  occupied  the  attention  of  the  missionaries.  In 
the  year  A.  D.  51  Paul  and  Silas  went  forth  on  the  Second  Mission- 
ary Journey, — carrying  them  from  Antioch  to  Corinth;  and  from 
which  they  returned,  after  nearly  four  years,  in  the  spring  of 
A.  D.  54.  The  Third  and  Last  Missionary  Journey,  "from  Jeru- 
salem round  about  unto  Illyricum,"  occupied  nearly  four  years 
more,  running  from  the  summer  of  A.  D.  54  to  the  Feast  of  Pente- 
cost in  the  spring  of  A.  D.  58. 

Twenty-one  years  had  now  passed  since  Paul  became  "the  slave 
of  the  Lord  Jesus  Christ,"  as  he  loved  to  call  himself ;  and  he  was 
not  yet  advanced  in  life,  being  probably  less  than  sixty  years  old. 
But  his  exhausting  labors,  infirmities,  and  persecutions  had  doubt- 
less broken  down  his  physical  strength,  and  made  him  prematurely 
old ;  so  that  a  few  years  later,  less  than  half-a-dozen  probably,  he 
could  speak  of  himself  as  "such  an  one  as  Paul  the  aged."  But 
his  indomitable  spirit  had  yet  much  and  most  powerful  testimony 
to  give  as  one  of  the  Lord's  witnesses, — though  he  must  utter  that 
testimony  in  chains ! 

327 


DIVISION    III. 

WITNESSES  "UNTO  THE  UTTERMOST  PART  OF  THE 
EARTH,"— XIII : I— XXVIII  :3i. 

PART  II.— THE  TESTIMONY  OF  PAUL  THE  PRISONER,— 
^^,,  XXI :  1 7— XXVIII  :3 1. 

Section  i. — The  Preliminary  Events, — 21  -.17-40. 

Sub-section  i. — The  Fruitless  Device, — vss.  17-30. 

17  And  when  we  were  come  to  Jerusalem,  the  brethren  received  us  gladly. 
18  And  the  day  following  Paul  went  in  with  us  unto  James;  and  all  the 
elders  were  present.  19  And  when  he  had  saluted  them,  he  rehearsed  one 
by  one  the  things  which  God  had  wrought  among  the  Gentiles  through  his 
ministry.    20  And  they,  when  they  heard  it,  glorified  God ; 

And  they  said  unto  him,  Thou  seest,  brother,  how  many  thousands  there 
are  among  the  Jews  of  them  that  have  believed;  and  they  are  all  zealous 
for  the  law :  21  and  they  have  been  informed  concerning  thee,  that  thou 
teachest  all  the  Jews  who  are  among  the  Gentiles  to  forsake  Moses,  telling 
them  not  to  circumcise  their  children,  neither  to  walk  after  the  customs. 
22  What  is  it,  therefore?  they  will  certainly  hear  that  thou  art  come.  23  Do 
this  therefore  that  we  say  to  thee:  We  have  four  men  that  have  a  vow  on 
them:  24  these  take,  and  purify  thyself  with  them,  and  be  at  charges  for 
them,  that  they  may  shave  their  heads :  and  all  shall  know  that  there  is  no 
truth  in  the  things  whereof  they  have  been  informed  concerning  thee,  but 
that  thou  thyself  also  walkest  orderly,  keeping  the  law.  25  But  as  touching 
the  Gentiles  that  have  believed,  we  wrote,  giving  judgment  that  they  should 
keep  themselves  from  things  sacrificed  to  idols,  and  from  blood,  and  from 
what  is  strangled,  and  from  fornication.  26  Then  Paul  took  the  men,  and 
the  next  day,  purifying  himself  with  them,  went  into  the  temple,  declaring 
the  fulfillment  of  the  days  of  purification,  until  the  offering  was  offered  for 
every  one  of  them. 

27  And  when  the  seven  days  were  almost  completed,  the  Jews  from  Asia, 
when  they  saw  him  in  the  temple,  stirred  up  all  the  multitude  and  laid  hands 
on  him,  28  crying  out.  Men  of  Israel,  help:  This  is  the  man  that  teacheth 
all  men  everywhere  against  the  people,  and  the  law,  and  this  place;  and 
moreover  he  brought  Greeks  also  into  the  temple,  and  hath  defiled  this  holy 
place.     29  For  they  had  before  seen  with  him  in  the  city  Trophimus  the 

328 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XXI :  17-20 

Ephesian,  whom  they  supposed  that  Paul  had  brought  into  the  temple.  30 
And  all  the  city  was  moved,  and  the  people  ran  together;  and  they  laid  hold 
on  Paul,  and  dragged  him  out  of  the  temple :  and  straightway  the  doors 
were  shut. 


Paul's  report  to  James  and  the  elders  of  Jerusalem;  and  their  reception 
of  his  tidings, — vss.  17-20.  2.  The  plan  to  counteract  the  unfriendly 
rumors  about  Paul's  course  and  ministry, — vss.  21-26.  3.  The  failure  of 
this  effort  to  quiet  these  injurious  reports, — vss.  27-30. 


I.    Paul's  report  to  James  and  the  elders  of  Jerusalem;  and  their 
reception  of  his  tidings, — vss.  1^-20. 

The  day  following  their  arrival  in  the  Holy  City  the  mission- 
aries presented  themselves  before  the  leaders  of  the  Mother-Church. 
This  was  on  the  Day  of  Pentecost.  Twenty-eight  years  had  now 
gone  by  since  the  Pentecostal  Baptism  of  the  Holy  Spirit.  In  that 
time  the  Gospel  had  spread  with  marvelous  rapidity  over  a  large  part 
of  the  Roman  Empire;  and  for  three- fourths  of  that  period  Paul 
had  been  the  most  indefatigable  and  successful  evangelist  of  the 
new  faith.  And  now  he  comes  to  Jerusalem  to  tell  his  brethren 
of  the  successes  of  his  last  great  missionary  tour.  He  does  not 
come  as  a  subordinate  to  report  to  his  superiors.  Rather  as  to 
co-equal  brethren  he  rehearses  the  Lord's  doings  among  the  heathen, 
that  they  and  he  may  rejoice  together. 

Luke's  narrative  is  very  brief.  Some  things  we  know  which 
he  does  not  tell.  We  cannot  indeed  say  who  composed  the  full 
missionary  delegation.  We  know  that  Paul  and  Luke  and  Trophi- 
mus  were  in  the  company.  We  are  left  to  conjecture, — a  safe  con- 
jecture surely, — as  to  some  things  which  took  place  in  that  con- 
ference. Luke  tells  us  that  Paul  "rehearsed  one  by  one  the  things 
which  God  had  wrought  among  the  Gentiles  through  his  ministry." 
But  Luke  does  not  tell  us,  what  was  almost  certainly  true,  that  he 
and  Trophimus  were  among  the  commissioners  of  the  Churches  in 
foreign  lands  to  bring  their  offerings  to  the  help  of  their  poorer 
brethren. 

When  the  brethren  in  Jerusalem  heard  these  things  they  glorified 
God,  giving  thanks  for  the  triumphs  of  the  Gospel, — for  the  solici- 

329 


XXI:  21-26]    THE   TESTIMONY   OF   THE   WITNESSES 

tude  of  the  missionaries  to  comply  with  the  wishes  of  the  leaders 
in  Jerusalem  as  to  the  offerings  for  the  poor, — and  for  this  tangible 
evidence  of  the  Christian  faith  and  love  thus  manifested  by  un- 
known and  far-off  brethren.  Luke  does  not  mention  the  offerings, 
but  this  can  hardly  be  taken  as  an  evidence  that  the  Jerusalem  dis- 
ciples felt  no  gratitude  to  Paul  and  their  Gentile  brethren, 

Vss.  i7-20a.    The  Foreign  Missionary's  Return. 

I.    His  welcome  home. 
II.     His  report  from  the  field. 
III.    The  result  of  his  story. 

Vss.  18-19.    Paul's  Christian  Conduct. 

I.    Reporting  to  suspicious  brethren. 

II.     Telling  what  the  Lord  had  done. 

III.     Bringing  offerings  for  poor  saints. 


2.    The  plan  to  counteract  the  unfriendly  rumors  about  Paul's  course 

and  ministry, — vss.  21-26. 

Naturally  the  leaders  in  Jerusalem  were  anxious  that  men,  who 
had  been  so  honored  of  the  Lord,  and  so  mindful  of  His  poor, 
should  be  received  with  favor  by  their  Jewish  brethren.  Injurious 
reports  were  rife  in  Jerusalem  concerning  the  teaching  of  the 
apostle  in  his  evangelistic  tours.  "They  have  been  informed  con- 
cerning thee,"  such  was  the  report,  "that  thou  teachest  all  the 
Jews  who  are  among  the  Gentiles  to  forsake  Moses,  telling  them 
not  to  circumcise  their  children,  neither  to  walk  after  the  customs." 
And  when  his  enemies  caught  him  in  the  temple  they  cried  out 
against  him,  "This  is  the  man  that  teacheth  all  men  everywhere 
against  the  people,  and  the  law,  and  this  place."  To  stem  the  tide 
of  opinion  adverse  to  the  Master  Missionary,  created  by  these 
reports,  and  to  establish  him  if  possible  in  the  good  graces  of  those 
who  were  so  zealous  for  the  law,  the  leaders  of  the  Mother-Church 
had  devised  this  scheme,  viz. — Taking  advantage  of  the  fact  that 
Paul  was  himself  apparently  in  the  city,  among  other  things,  to 
fulfill  a  vow,  and  that  there  were  four  other  men  likewise  seeking 
release  from,  by  fulfilling,  their  Nazarite  obligations,  but  were  as 

330 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XXI :  21-26 

yet  unable  to  meet  the  expense,  they  proposed  that  Paul  should  join 
these  men,  pay  the  entire  charges  for  the  oblations  and  sacrifices 
of  the  company,  and  so  continue  with  them  through  the  usual  time 
until  all  the  prescriptions  of  the  ritual  (Num.  6:13-21)  had  been 
fulfilled.  In  this  way  he,  who  was  charged  with  seeking  the  aboli- 
tion of  the  Mosaic  institutes,  would  furnish  incontestable  evidence 
of  his  zeal  and  faithfulness  in  "walking  after  the  customs."  To 
secure  the  apostle's  acquiescence  in  their  plan,  they  would  have 
him  note  that  it  was  in  no  respect  in  contravention  of  the  decrees 
of  the  First  Christian  Council,  for  those  decrees  had  no  bearing 
upon  the  conduct  of  Jewish  believers,  but  only  of  the  Gentiles. 

It  was  a  beautiful  scheme ;  but  it  would  not  work.  It  is  a  little 
doubtful  whether  Paul  himself  had  much  faith  in  it.  But  he,  who 
was  willing  to  become  all  things  to  all  men,  if  by  any  means  he 
might  save  some,  could  not  refuse  compliance  with  the  request  of 
his  brethren. 

Before  noting  the  breaking  down  of  the  plan,  we  may  well 
pause  a  moment  to  inquire  whether,  after  all,  the  charges  against 
Paul  were  not  substantially  true.  Certainly  in  the  letter  they  were 
false.  Paul  had  no  mission  to  persuade  his  countrymen  to  aposta- 
tize from  Moses.  His  contention  always  and  everywhere  had  been 
that  the  Gentile  converts  should  not  be  compelled  to  become  Jews 
in  order  that  they  might  be  acknowledged  as  Christians. 

But,  as  we  ponder  the  matter  more  deeply,  we  must  reach  the 
conclusion  that  the  opinion  of  the  Jews  was  measurably  correct, 
and  that  in  the  last  analysis  the  principles  which  Paul  advocated 
must  break  down  Judaism,  and  set  aside  the  Mosaic  ritual.  It  was, 
indeed,  to  the  Gentiles  of  Galatia  that  Paul  wrote,  "In  Christ  Jesus 
neither  circumcision  nor  uncircumcision  availeth  anything."  But 
any  discerning  mind  could  not  fail  to  reason, — If  that  principle 
be  correct,  it  cannot  be  more  true  of  the  Gentiles  than  it  is  of  the 
Jews.  Paul,  first  of  all,  and  most  clearly  of  all,  must  have  per- 
ceived the  justice  of  this  conclusion;  and  we  can  imagine  him 
saying,  "If  my  brethren  would  look  below  the  surface  they  would 
see  the  futility  of  all  efforts  after  concord  of  outward  observances, 
and  that  there  is  and  must  ever  be  an  irrepressible  conflict  between 
the  law  of  the  letter,  as  observed  by  these  Jewish  zealots,  and  the 
law  of  the  spirit  by  which  the  missionaries  of  the  Cross  are 
governed." 

331 


XXI:  27-30]   THE   TESTIMONY   OF   THE   WITNESSES 


Vss.  2ob-26.    The  Compromise. 

I.    Conceived  in  a  good  spirit. 

II.    Liable  to  be  misunderstood. 

III.     Failed  because  too  superficial. 

Vss.  2ob-24.    Concessions  to  Weak  Brethren. 

I.    Legitimate. 

1.  When  they  do  not  require  any  violation  of  conscience. 

2.  When  they  remove  stumbling-blocks. 

3.  When  they  promote  peace. 
II.    Illegitimate. 

1.  When  they  mislead  the  weak  brother  to  think  he  is  right. 

2.  When  adopted  for  peace's  sake  rather  than  righteousness. 

3.  When  they  offend  as  many  as  they  please. 

{The  Preacher's  Homiletical  Commentary.') 

Vss.  24-26.    Paul  Among  the  Nazarites. 

I.    Not  as  a  slave  of  human  ordinances. 
II.     Not  as  a  hypocrite  before  m.en. 
III.    Not  as  a  fugitive  from  the  Cross. — (Lange's  Commentary.) 


3.     The  failure  of  this  effort  to  quiet  these  injurious  reports, — 

vss.  27-30. 

Whatever  surprise  there  was  among  the  believing  brotherhood 
over  this  outburst  of  fanatical  zeal,  Paul  could  hardly  have  been 
taken  unawares,  even  if  he  had  not  been  warned  by  the  Spirit  that 
bonds  and  afflictions  awaited  him.  He  foresaw  the  impending  out- 
break, and  was  prepared  for  it.  The  storm  broke  suddenly  and 
with  uncontrollable  fury.  Some  of  the  Jews  from  Asia  saw  the 
apostle  in  the  temple  possibly  completing  the  fulfillment  of  his 
vow.  They  knew  Paul;  possibly  they  were  from  Ephesus,  and 
knew  of  the  commotions  in  that  great  city  arising  from  Paul's 
ministry.  They  were  evidently  kindred  spirits  with  those  who  pur- 
posed killing  Paul  on  his  proposed  voyage  from  Corinth.  They  had 
seen  the  apostle  in  the  streets  of  Jerusalem  in  company  with  Trophi- 
mus,  a  Gentile  of  Ephesus,  and  in  their  malice  supposed  and  re- 

332 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XXI :  31-40 

ported  that  Paul  had  brought  an  alien  into  the  sacred  precincts  of 
the  temple.  And,  taking  counsel  of  their  fears,  the  multitudes  mag- 
nified the  one  into  many,  and  saw  their  Holy  House  overrun  with 
foreigners.  So  their  fury  blazed  forth.  The  tidings  spread.  "All 
the  city  was  moved,  and  the  people  ran  together;  and  they  laid 
hold  on  Paul,  and  dragged  him  out  of  the  temple,"  and  "straight- 
way the  doors  were  shut."  The  fanatics  would  not  shed  blood  in 
the  Holy  House;  but  once  outside  the  sacred  enclosure  they  began 
to  beat  Paul,  and  doubtless  would  soon  have  killed  him.  The  mob 
acts  without  reason,  and  such  was  the  ungovernable  rage  of  the 
multitude  it  seemed  as  if  no  power  on  earth  could  save  Paul  from 
being  done  to  death.  The  poisoned  arrows  of  malice  and  falsehood 
had  done  their  deadly  work;  and  all  schemes  of  conciliation  and 
outward  concord  were  swept  into  the  maelstrom  of  blind  and  un- 
reasoning hate,  where  the  brave  and  faithful  missionary  of  the 
Cross  lay  wounded  and  bleeding  in  the  outer  courts  of  the  House 
of  God. 

Vs.  29.    The  Folly  of  Supposing. 

I.     The  immeasurable  mischief  wrought  by  it. 

II.    The  folly  of  supposing  that  one  is  a  Christian  who  has  not  even  the  be- 
ginnings of  faith  in  Christ. 

1.  Some  are  deceived  by  Satan. 

2.  Some  are  self-deceived. 

3.  Some   are  too  indifferent  to  know  the  reality  of  their  condition. 

(^Hallock,  Rev.  Dr.,  in  The  Treasury.) 


Sub-section  2. — The  Apostle's  Arrest, — vss.  31-40. 

And  as  they  were  seeking  to  kill  him,  tidings  came  up  to  the  chief  cap- 
tain of  the  band,  that  all  Jerusalem  was  in  confusion.  32  And  forthwith  he 
took  soldiers  and  centurions,  and  ran  down  upon  them:  and  they,  when  they 
saw  the  chief  captain  and  the  soldiers,  left  off  beating  Paul.  S3  Then  the 
chief  captain  came  near,  and  laid  hold  on  him,  and  commanded  him  to  be 
bound  with  two  chains ;  and  inquired  who  he  was,  and  what  he  had  done. 
34  And  some  shouted  one  thing,  and  some  another,  among  the  crowd :  and 
when  he  could  not  know  the  certainty  for  the  uproar,  he  commanded  him  to 
be  brought  into  the  castle.  35  And  when  he  came  upon  the  stairs,  so  it  was 
that  he  was  borne  of  the  soldiers  for  the  violence  of  the  crowd ;  36  for  the 
multitude  of  the  people  followed  after,  crying  out,  Away  with  him. 

37  And  as  Paul  was  about  to  be  brought  into  the  castle,  he  saith  unto 

333 


XXI  .-31-36]     THE   TESTIMONY   OF   THE    WITNESSES 

the  chief  captain,  May  I  say  something  unto  thee?  And  he  said,  Dost  thou 
know  Greek?  38  Art  thou  not  then  the  Egyptian,  who  before  these  days  stirred 
up  to  sedition  and  led  out  into  the  wilderness  the  four  thousand  men  of  the 
Assassins?  39  But  Paul  said,  I  am  a  Jew,  of  Tarsus  in  Cilicia,  a  citizen  of  no 
mean  city:  and  I  beseech  thee,  give  me  leave  to  speak  unto  the  people.  40 
And  when  he  had  given  him  leave,  Paul,  standing  on  the  stairs,  beckoned 
with  the  hand  unto  the  people;  and  when  there  was  made  a  great  silence,  he 
spake  unto  them  in  the  Hebrew  language. 


I.     The  rescue  from  the  mob, — vss.  31-36.   2.  The  colloquy  with  the  chiliarch, 
— vss.  37-40. 


I.     The  rescue  from  the  mob, — vss.  31-36. 

The  fanaticism  of  the  rabble  saved  Paul's  life.  Had  they 
smitten  the  apostle  down  where  they  first  laid  hold  on  him,  he  would 
have  been  beyond  human  help.  Their  superstitious  reverence  for 
the  temple  delayed  the  bloody  and  decisive  stroke,  and  gave  time 
for  the  effective  interposition  of  the  Roman  power.  The  chiliarch 
of  Jerusalem  acted  with  military  promptness;  and,  with  soldiers 
and  centurions,  ran  down  from  the  castle.  His  intervention  was 
none  too  soon,  but  happily  it  was  not  too  late.  The  aegis  of  imperial 
Rome  was  thrown  over  the  prostrate  Paul;  and  he  rose  from  the 
ground,  safe  from  the  vindictive  mob, — safe,  though  a  prisoner  in 
chains, — safe,  though  still  assaulted  even  to  the  castle  stairs  by  the 
infuriated  crowd,  who,  like  disappointed  wolves,  were  still  ravening 
for  their  prey.  

Verse  32.    God's  help  is  always  opportune. 


2.     The  colloquy  with  the  chiliarch, — vss.  37-40. 

There  were  cool  heads  in  that  seething  throng, — none  more  so 
than  was  Paul's.  Blood-stained  and  dust-covered  as  he  doubtless 
was,  and  uncertain,  as  it  might  seem,  whether  Rome  or  the  rabble 
would  triumph  in  the  conflict,  he  maintained  a  tranquil  spirit,  as- 
sured that,  whether  he  died  by  the  hands  of  the  mob  or  the  military 

334 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XXI :  37-40 

power,   the  Lord,   who   had   appeared   to   him   from  the   opened 
heavens  on  the  Damascus  road,  would  be  with  him  still. 

So,  while  the  people  were  crying  out,  "Away  with  him,"  Paul 
bespoke  the  attention  of  the  chiliarch,  and  besought  of  him  an 
opportunity  to  speak  to  the  people.  It  was  the  same  brave  spirit 
that  would  have  faced  the  howling  mob  of  Diana's  worshippers  in 
the  theater  at  Ephesus.  The  chiliarch's  judgment  of  the  apostle 
comes  out  in  the  surprise  of  his  answer,  "Dost  thou  know  Greek? 
Art  thou  not  then  the  Egyptian,  who  before  these  days  stirred 
up  to  sedition,  and  led  out  into  the  wilderness,  the  four  thousand 
men  of  the  Assassins?"  We  can  hardly  find  fault  with  the  chief 
captain's  surmise.  With  torn  and  disordered  garments,  stained 
with  blood  and  dust,  Paul  must  have  looked  more  like  a  brigand 
than  a  preacher  of  righteousness.  But  the  nobility  of  his  nature 
shines  forth  from  his  ragged  attire,  as  he  answers,  "I  am  a  man, 
who  am  a  Jew,  of  Tarsus,  a  city  of  Cilicia, — a  citizen  of  no  mean 
city ;  and,  I  beseech  thee,  suffer  me  to  speak  unto  the  people."  The 
chiliarch  was  profoundly  impressed  by  the  dignified  demeanor  of 
his  prisoner  and  the  attitude  of  conscious  rectitude  and  innocence 
which  he  exhibited;  and  graciously  acceded  to  his  request,  and 
gave  him  leave  to  address  his  fellow-countrymen. 

Vss.  31-40.    Paul's  Rescue. 

I.    A  picture  of  human  passions.       III.    A  picture  of  Divine  guidance. 
II.    A  picture  of  Christian  heroism.        (Lange's  Commentary,  ad  loc.) 

Vs.  40.    The  Stairway  Sermon. 

I.    The  preacher.  III.    The  congregation. 

II.    The  pulpit.  IV.    The  unction  of  the  speaker. 

(Lange's  Commentary,  ad  loc.) 


Section  2. — The  Testimony  on  the  Stairs, — vss.  22:1-22. 

I  Brethren  and  fathers,  hear  ye  the  defence  which  I  now  make  unto  you. 
2  And  when  they  heard  that  he  spake  unto  them  in  the  Hebrew  language, 
they  were  the  more  quiet :  and  he  saith, 

3  I  am  a  Jew,  born  in  Tarsus  of  Cilicia,  but  brought  up  in  this  city  at 
the  feet  of  Gamaliel,  instructed  according  to  the  strict  manner  of  the  law 
of  our  fathers,  being  zealous  for  God,  even  as  ye  all  are  this  day :    4  and  I 

335 


XXII:  1-22]    THE   TESTIMONY    OF   THE    WITNESSES 

persecuted  this  Way  unto  the  death,  binding  and  delivering  into  prisons  both 
men  and  women.  5  As  also  the  high  priest  doth  bear  me  witness,  and  all 
the  estate  of  the  elders :  from  whom  also  I  received  letters  unto  the  brethren, 
and  journeyed  to  Damascus  to  bring  them  also  that  were  there  unto  Jerusa- 
lem in  bonds  to  be  punished.  6  And  it  came  to  pass,  that,  as  I  made  my 
journey,  and  drew  nigh  unto  Damascus,  about  noon,  suddenly  there  shone 
from  heaven  a  great  light  round  about  me.  7  And  I  fell  unto  the  ground, 
and  heard  a  voice  saying  unto  me,  Saul,  Saul,  why  persecutest  thou  me? 
8  And  I  answered.  Who  art  thou.  Lord?  And  he  said  unto  me,  I  am  Jesus 
of  Nazareth,  whom  thou  persecutest.  9  And  they  that  were  with  me  beheld 
indeed  the  light,  but  they  heard  not  the  voice  of  Him  that  spake  to  me. 
10  And  I  said.  What  shall  I  do.  Lord?  And  the  Lord  said  unto  me,  Arise, 
and  go  into  Damascus ;  and  there  it  shall  be  told  thee  of  all  things  which  are 
appointed  for  thee  to  do.  11  And  when  I  could  not  see  for  the  glory  of  that 
light,  being  led  by  the  hand  of  them  that  were  with  me  I  came  into  Damas- 
cus. 12  And  one  Ananias,  a  devout  man  according  to  the  law,  well  reported 
of  by  all  the  Jews  that  dwelt  there,  13  came  unto  me,  and,  standing  by  me, 
said  unto  me.  Brother  Saul,  receive  thy  sight.  And  in  that  very  hour  I  looked 
upon  him.  14  And  he  said.  The  God  of  our  fathers  hath  appointed  thee  to 
know  His  will,  and  to  see  the  Righteous  One,  and  to  hear  a  voice  from  his 
mouth.  15  For  thou  shalt  be  a  witness  for  him  unto  all  men  of  what  thou 
hast  seen  and  heard.  16  And  now  why  tarriest  thou?  Arise,  and  be  bap- 
tized, and  wash  away  thy  sins,  calling  on  His  name. 

17  And  it  came  to  pass,  that,  when  I  had  returned  to  Jerusalem,  and 
while  I  prayed  in  the  temple,  I  fell  into  a  trance,  18  and  saw  Him  saying 
unto  me,  Make  haste,  and  get  thee  quickly  out  of  Jerusalem;  because  they 
will  not  receive  of  thee  testimony  concerning  Me.  19  And  I  said.  Lord, 
they  themselves  know  that  I  imprisoned  and  beat  in  every  synagogue  them 
that  believed  on  thee :  20  and  when  the  blood  of  Stephen,  thy  witness,  was 
shed,  I  also  was  standing  by,  and  consenting,  and  keeping  the  garments  of 
them  that  slew  him.  21  And  he  said  unto  me,  Depart:  for  I  will  send  thee 
forth  far  hence  unto  the  Gentiles. 

22  And  they  gave  him  audience  unto  this  word;  and  they  lifted  up  their 
voice,  and  said.  Away  with  such  a  fellow  from  the  earth :  for  it  is  not  fit 
that  he  should  live. 

I.     Winning  attention, — vss.  1-5..  2.  The  heavenly  vision, — vss.  6-16.    3.  The 
trance  in  the  temple, — vss.  17-22. 


I.     Winning  attention, — vss.  1-5. 

It  requires  some  reflection  and  comparison  to  realize  the  tact 
and  wisdom  with  which  Paul  measured  up  to  the  new  and  trying 
circumstances  which  now  surrounded  him.     By  the  rehearsal  of 

Z2^ 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XXH :  1-5 

a  noble  and  thrilling  story  he  had  won  Pisidian  Antioch.  By  a  dar- 
ing linking  together  of  the  risen  Nazarene  with  the  "unknown  God" 
whom  they  ignorantly  worshipped,  he  had  gained  the  mingled  re- 
spect and  ridicule  of  the  wise  men  of  Athens.  But  these  were  easy 
tasks  compared  with  gaining  the  ear  of  a  howling  mob  of  his 
infuriated  countrymen.  Manacled  and  bound,  beaten  and  sore,  he 
stands  before  the  helmeted  Roman  and  the  raging  Jew.  He  has 
permission  to  speak.  Of  what  avail  to  speak?  Who  will  put 
down  the  stones  and  quietly  scatter  the  handsful  of  gathered  dust, 
and  listen  to  one  already  practically  adjudged  to  death?  But  Paul 
will  be  heard.  In  a  moment  those  discordant  noises  cease.  The 
raging  multitudes  are  silent  and  intent.  A  master  hand  is  sweeping 
the  chords  of  their  better  natures;  and  the  fanatics  of  the  temple 
give  the  renegade  Jew  the  profoundest  audience.  How  did  Paul 
manage  it? 

The  mother  tongue  had  something  to  do  with  it.  The  voice  of 
him  they  heard,  and  many  seemingly  knew  not,  was  not  that  of  a 
barbarian.  The  prisoner  had  spoken  to  the  chiliarch  in  the  mel- 
lifluous tones  of  Athenian  culture;  but  such,  they  say,  are  not  the 
tones  we  now  hear.  Nor  are  they  the  sonorous  syllables  of '  our 
Roman  masters.  They  are  the  unmistakable  accents  of  our 
mother  tongue.  He  can  be  no  stranger.  He  must  be  a  kinsman 
of  our  own.    Let  us  listen  to  his  words. 

Paul's  unfailing  courtesy  had  much  also  to  do  with  the  atten- 
tion he  obtained.  After  the  treatment  he  had  received  we  might 
have  expected  the  apostle  to  break  out  upon  his  enemies  in  the 
fierce  invectives  with  which  he  overwhelmed  the  Paphian  sorcerer. 
He  would  have  been  justified  in  denouncing  them  as  bloodthirsty 
and  insensate  violators  of  all  human  and  divine  laws.  But  he  did 
not.  How  sweet  and  serene  sounded  that  voice  of  the  reviled  and 
persecuted  missionary  of  the  Cross  over  all  the  babel  din  and  roar 
of  angry  passion  and  cries  of  malignant  hate, — "Men !  Brethren 
and  Fathers !"  Paul  looked  upon  the  fury-laden  countenances  of 
men  in  their  prime,  who  crowded  the  castle  stairs  to  avenge  the 
profanation  of  their  Holy  House;  and  he  saw  a  picture  of  what 
he  himself  had  been  a  score  of  years  before,  and  still  had  been  but 
for  Grace  Divine.  Venerable  heads  and  flowing  beards  were  in 
that  motley  throng.  In  their  earnest  faces  and  fire-flashing  eyes  he 
saw  the  deep  and  passionate  love  with  which  so  recently  he  had 

337 


XXII:  1-5]     THE   TESTIMONY   OF   THE   WITNESSES 

gloried  in  the  divine  inheritances  of  Judaism ;  and,  with  some- 
thing of  his  Master's  compassion,  he  took  them  all  to  his  great 
heart  as  fellow-heirs  of  the  Divine  Promises,  and  so  addresses 
them, — "Men !  Brethren  and  Fathers,  hear  ye  my  defence  which 
I  now  make  unto  you." 

And  then  he  tells  the  story  of  his  own  early  life.  And  that 
story,  so  artless  and  true,  riveted  their  attention;  and  they  gave 
him  a  patient  audience.  Had  they  thought  him  a  renegade  or 
stranger?  How  strange  to  many  of  them  to  learn  that  he  was  as 
well-born  and  bred  as  they  were  themselves.  A  Hebrew  of  the 
Hebrews,  though  born  in  a  foreign  city,  he  had  been  brought  up 
in  their  own  holy  city,  and  at  the  feet  of  one  of  their  most  re- 
nowned Rabbis.  He  had  been  instructed  "according  to  the  strict 
manner  of  the  law  of  their  fathers,"  and  had  been  zealous  for 
God,  even,  says  Paul,  "as  ye  all  are  this  day."  Not  only  so,  but 
he  had  been  an  unrelenting  persecutor  of  the  followers  of  the 
Nazarene.  To  these  facts  the  high  priest  and  the  whole  body  of 
the  Sanhedrin  could  bear  witness,  for  from  him  and  them  he  had 
received  his  commission  to  follow  them  "of  the  Way"  even  to 
foreign  cities. 

It  was  a  brief  but  tactful  and  masterly  introduction  to  what  Paul 
had  yet  to  say.  With  their  attention  thoroughly  won,  and  their 
minds  pondering  perhaps  the  unspoken  question,  What  could  have 
so  changed  our  bold  and  fiery  co-religionist?  the  way  is  open  for 
Paul  to  rehearse  the  story  of  his  conversion. 


Verse  2.  The  power  of  the  mother-tongue ; — see  Acts  2 :8.  The  Gospel 
will  come  to  men  with  the  greatest  power  in  their  vernaculars. — ^Vs.  3. 
Happy  he  who  is  not  ashamed  of  his  upbringing. — Vs.  4.  The  recalling  of 
wicked  ways  may  be  for  the  glory  of  God,  as  here,  or  for  personal  humilia- 
tion, as  in  I  Tim,  1:12-16. 


•M 

Vss.  1-2 1.    Paul's  Defence. 

A  model 

I. 

Of  wisdom  and  moderation. 

II. 

Of  simplicity. 

III. 

Of  truthfulness. 

IV. 

Of  courageous  utterance. —  {Clark,  Rev.  F.  E.) 

338 

UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXH  :  6-16 


2.    The  heavenly  vision, — vss.  6-16. 

We  have  already  considered  the  details  of  this  remarkable 
scene  on  the  Damascus  road  (See  Div.  H,  Page  128)  ;  and  there 
is  little  need  for  us  to  dwell  upon  it  here.  The  boldness,  fidelity, 
and  far-reaching  consequences  of  Paul's  testimony  deserve  special 
attention.  He  was  speaking  to  many  who  believed  Jesus  was  an 
impostor, — to  many  who  denied  the  resurrection,  and  scoffed  at 
the  whole  doctrine  of  immortality.  But  he  does  not  hesitate  to  set 
forth  the  few  and  simple  facts  which  had  revolutionized  his  whole 
life  and  character.  He  had  seen  Jesus  of  Nazareth  in  the  glory 
of  the  opened  heavens.  He  had  heard  His  voice,  and  had  obeyed 
His  command;  and  through  the  ministry  of  Ananias  his  eyes  had 
been  opened,  and  he  had  received  a  commission,  higher  and  holier 
than  that  of  the  Grand  Council,  to  go  forth  unto  all  men  as  a  wit- 
ness of  the  things  which  he  had  seen  and  heard. 

The  crowd  was  held  spellbound  by  this  convincing  testimony, 
and  awed  by  the  evident  supernaturalism  of  this  heavenly  vision; 
and  they  continued  to  follow  him  with  intensest  interest,  as  he  now 
unveils  a  story  not  elsewhere  repeated  in  the  sacred  chronicle. 


Verses  8  and  10.    The  awakened  soul  cries,  "Who  art  thou,  Lord?"    The 
converted  spirit  says,  "What  shall  I  do,  Lord?" 

Vss.  2-16.    Paul's  First  Vision. 

I.    The  material  and  external. 

1.  The  great  light. 

2.  The  appearance  of  Jesus, 

3.  The  voice. 

IL    The  internal  and  spiritual. 

1.  The  cardinal  truth  announced. 

2.  The  solemn  remonstrance. 

3.  The  appointment  to  a  grand  commission. — {The  Homilist.) 

Vs.  8.    A  Significant  Voice  from  Heaven. 

I.    A  change  of  worlds  does  not  change  the  personal  identity  of  a  man. 
n.    Great  natures  are  never  ashamed  of  their  origin,  however  humble, 
in.    The  meanest  spots   on   earth,    when  they  become  the   scenes   of   holy 
lives,  are  famous  in  the  universe. —  (^The  Homilist.) 

339 


XXII:  17-22]   THE   TESTIMONY   OF   THE   WITNESSES 


Vss.  14-15.    Paul's  Glorious  Destiny. 

I.  To  know  the  will  of  God. 

II.  To  see  the  Righteous  One. 

III.  To  hear  the  word  from  His  mouth. 

IV.  To  be  the  Lord's  witness. 


Vs.  16.    Getting  Rid  of  Sin. 
I.    A  possible" 

►  work. 

i^The  Homilist.) 


II.     A  praying 
III.     An  urgent 


3.    The  trance  in  the  temple, — vss.  iy-22. 

Paul's  reference  to  this  episode  in  his  experience  was  an 
indirect  answer  to  the  charge  that  he  had  profaned  their  Holy 
House.  How  could  he  desecrate  the  place  whither  he  had  gone  to 
pray  in  the  most  solemn  crisis  of  his  life  and  destiny, — where  he 
had  so  agonized  in  supplication  for  his  fellow-countrymen  as  to 
lose  all  consciousness  of  time  and  place  and  circumstance,  and 
where,  whether  in  the  body  or  out  of  the  body  who  could  tell?  he 
had  heard  his  Divine  Lord  speaking  to  him,  and  pointing  his  course 
and  ministry  away  from  the  temple  and  city  of  his  fathers, — "Make 
haste,  and  get  thee  quickly  out  of  Jerusalem;  because  they  will  not 
receive  of  thee  testimony  concerning  me."  And  when  he  pled  to  be 
allowed  to  remain  and  his  special  qualifications  to  be  a  convinc- 
ing and  persuasive  witness  to  his  own  people,  as  he  said,  "Lord, 
they  themselves  know  that  I  imprisoned  and  beat  in  every  syna- 
gogue them  that  believed  on  thee;  and  when  the  blood  of  Stephen 
Thy  witness  was  shed,  I  also  was  standing  by,  and  consenting,  and 
keeping  the  garments  of  them  that  slew  him,"  his  wishes  were  dis- 
regarded; and  he  was  under  a  divine  compulsion  to  turn  his  back 
upon  all  that  was  dear  to  him,  and  go  "far  hence  to  the  Gentiles." 
It  was  not  that  he  loved  them  less,  but  the  risen  and  glorified  Jesus 
of  Nazareth  more,  that  his  missionary  labors  had  been  among  alien 
people.  Paul's  justification  of  his  entire  life  and  work  rested  upon 
the  resurrection  of  Jesus  of  Nazareth,  and  His  enthronement  as 
sovereign  Lord  of  His  blood-bought  Church.    He  had  gone  to  the 

340 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XXH :  17-22 

Gentile  world,  because  to  that  world  he  had  been  sent  by  One  who 
"was  declared  to  be  the  Son  of  God  with  power,  according  to  the 
Spirit  of  holiness,  by  the  resurrection  from  the  dead,"  and  whose 
commands  he  and  they  alike  must  ever  obey. 

The  brave,  true  words  were  all  in  vain.  The  bigoted  and  fanat- 
ical multitude  would  not  hear  of  any  mission  of  mercy  to  the 
Gentile  world.  They  closed  their  ears,  and  lifted  up  their  voices 
in  burning  hate  against  the  prisoner  on  the  stairs,  "Away  with  such 
a  fellow  from  the  earth;  it  is  not  fit  that  he  should  live."  With 
every  manifestation  of  fury  they  cast  off  their  garments  for  a 
battle  even  with  the  temple  guard,  and  threw  dust  in  the  air,  in 
the  excess  of  their  impotent  rage,  till  the  chiliarch  removed  his 
prisoner  from  the  hands  of  violence,  and  brought  him  into  the  safe 
precincts  of  the  castle. 


Verses  18-19.  The  Lord's  choice  of  our  field  of  labor  may  be  wholly 
different  from  ours.  Obedience,  not  questioning,  is  our  duty. — Vs.  22.  The 
blindness  of  bigotry. 

Vss.  17-21.    Paul's  Second  Vision. 

I.  The  place, — in  the  temple. 

II.  The  season, — while  praying. 

III.  The  form, — in  a  trance. 

IV.  The  subject, — the  commission. — (The  Homilist.) 


Section  3. — Before  the  Chief  Captain,  vss.  22:23-2g. 

23  And  as  they  cried  out,  and  threw  off  their  garments,  and  cast  dust 
into  the  air,  24  the  chief  captain  commanded  him  to  be  brought  into  the 
castle,  bidding  that  he  should  be  examined  by  scourging  that  he  might  know 
for  what  cause  they  so  shouted  against  him.  25  And  when  they  had  tied 
him  with  thongs,  Paul  said  unto  the  centurion  that  stood  by.  Is  it  lawful  for 
you  to  scourge  a  man  that  is  a  Roman  and  uncondemned?  26  And  when 
the  centurion  heard  it,  he  went  to  the  chief  captain  and  told  him,  saying, 
What  art  thou  about  to  do?  for  this  man  is  a  Roman. 

27  And  the  chief  captain  came  and  said  unto  him,  Tell  me,  art  thou  a 
Roman?  And  he  said.  Yea.  28  And  the  chief  captain  answered,  With  a 
great  sum  obtained  I  this  citizenship.  And  Paul  said,  But  I  am  a  Roman 
born.  29  They  then  that  were  about  to  examine  him  straightway  departed 
from  him:  and  the  chief  captain  also  was  afraid  when  he  knew  that  he 
was  a  Roman,  and  because  he  had  bound  him. 

341 


XXII:  23-26]      THE   TESTIMONY   OF   THE   WITNESSES 
I.     The  assertion  of  rights, — vss.  2^26.    2.  The  power  of  a  name, — vss.  2^-29. 


I.    The  assertion  of  rights, — vss.  2^-26. 

Paul  was  safe  from  the  hands  of  the  raging  mob ;  but  he  was 
still  in  the  hands  of  a  brutal  soldiery.  The  chiliarch  had  listened 
to  Paul's  story  on  the  stairs;  but  it  had  been  to  him  in  an  un- 
known tongue.  Apparently  he  had  understood  nothing,  and  the 
sudden  and  terrific  outburst  of  hatred  and  violence  must  have 
been  an  enigma  to  him.  He  must  get  at  the  truth  by  examining 
the  prisoner  himself :  and  the  only  way  known  to  either  the  civil 
or  military  jurisprudence  of  that  day  for  getting  at  the  truth  was 
by  scourging  and  torture.  And  so  Paul,  defenceless  and  lone, 
manacled  and  shackled  still,  is  stripped  of  his  upper  garments,  and 
bound  with  thongs  to  the  leaning  post,  that  on  his  naked  back  the 
lictors  may  lay,  with  cruel  energy,  their  terrible  rods,  that  the 
truth  may  be  extracted  from  his  unwilling  lips.  It  was  an  out- 
rageous indignity;  and  Paul  will  not  submit  to  it.  With  the  ever 
potent  cry, — "Civis  Romanus  sum," — "I  am  a  Roman  citizen," — 
he  takes  shelter  under  the  imperial  eagle,  and  scatters  his  tormen- 
tors in  hasty  and  terrified  flight,  because  they  had  dared  even  so 
much  as  to  prepare  for  beating  the  bound  but  sacred  person  of  a 
Roman  citizen,  unheard  and  uncondemned. 

The  centurion  first  takes  the  alarm  and  reports  his  finding  to 
his  superior  officer.  The  chiliarch,  with  trembling  and  haste,  seeks 
of  the  prisoner  confirmation  of  his  right  to  such  immunity  as  he 
claimed.  He  did  not  have  long  to  seek.  He  knew  the  privileges  of 
Roman  citizenship,  and  the  penalties  attached  to  any  false  claim. 
His  doubts  were  soon  resolved,  and  he  is  satisfied  when  the  pris- 
oner in  chains  boldly  and  confidently  asserts,  "I  am  a  Roman  born." 


2,    The  power  of  a  name, — vss.  2y-2g. 

Paul  had  come  to  a  crisis  in  his  career.  He  is  no  longer  in 
the  power  of  his  malignant  countrymen.  Henceforth,  till  his 
appeal  is  heard  by  Caesar,  he  is  not  a  renegade  Jew  but  a  citizen 

342 


UNTO  THE  UTTERMOST  PART  OF  EARTH      [XXH  :  27-29 

of  Rome.  And,  from  that  interview  in  the  castle  till  he  is  handed 
over  to  the  custody  of  Burrhus  in  the  Roman  Prastorium,  Paul  is 
treated  with  marked  courtesy  and  consideration  by  all  the  Roman 
officials  with  whom  he  has  to  do.  It  was  the  power  of  a  great 
name.  Throughout  the  world-wide  empire  it  had  been  ordained 
that  the  person  of  a  Roman  citizen  should  be  sacred.  He  could 
not  be  bound  or  scourged  uncondemned;  and  his  appeal,  though 
he  might  be  the  most  obscure  citizen  of  the  most  distant  province 
of  the  empire,  must  be  carried  at  whatever  cost  to  the  palace  of 
the  Caesars.  It  was  a  great  privilege.  Paul  had  but  once  before 
invoked  its  protection;  but  now,  at  the  psychological  moment, — 
when  his  missionary  work  is  ended,  and  he  is  beginning  his  witness 
to  Jesus  of  Nazareth  as  a  prisoner  in  chains, — he  invokes  the  pro- 
tection of  the  imperial  power,  and  claims  the  rights  of  Roman 
citizenship. 

Did  Paul's  assertion  of  his  rights  manifest  any  want  of  faith 
in  the  care  and  keeping  of  the  risen  Nazarene?  We  think  not. 
We  believe  in  the  use  of  means.  Paul  had  the  assurance  of  the 
Divine  care,  and  that  he  should  bear  witness  to  his  gracious  Master 
in  the  imperial  capital.  But  as  God  appointed  the  end  through 
human  instrumentalities,  so  Paul  believed  it  right  to  attain  the 
end  desired  and  ordained  by  the  use  of  the  appointed  instru- 
mentalities. Just  because  he  trusted  God  and  believed  in  the 
Divine  intervention,  therefore  with  confidence  he  claimed  the  rights 
of  Roman  citizenship,  and  invoked  the  power  of  that  puissant  name. 


Verse  28.  The  world  resounds  with  the  assertion  of  rights ;  religion  is 
vocal  with  the  obligations  of  duty. — Vs.  29.  Sometimes  duty  demands  the 
claim  of  rights ;  and  he  is  derelict  who  does  not  assert  himself  for  the  honor 
of  his  Divine  Master  and  the  advancement  of  his  cause  among  men. 


Section  4. — Paul's  Last  Testimony  in  Jerusalem, — vss.  22:30 ^23:35, 

Sub-section  i. — Before  the  Council, — vss.  22:30 23:11. 

30  But  on  the  morrow,  desiring  to  know  the  certainty  wherefore  he  was 
accused  of  the  Jews,  he  loosed  him,  and  commanded  the  chief  priests  and  all 
the  council  to  come  together,  and  brought  Paul  down  and  set  him  before 
them, 

343  i 


XXII:  30]    THE   TESTIMONY    OF   THE   WITNESSES 

23:1  And  Paul,  looking  steadfastly  on  the  council,  said.  Brethren,  I  have 
lived  before  God  in  all  good  conscience  until  this  day.  2  And  the  high  priest 
commanded  them  that  stood  by  him  to  smite  him  on  the  mouth.  3  Then  said 
Paul  unto  him,  God  shall  smite  thee,  thou  whited  wall:  and  sittest  thou  to 
judge  me  according  to  the  law,  and  commandest  me  to  be  smitten  contrary 
to  the  law?  4  And  they  that  stood  by  said,  Revilest  thou  God's  high  priest? 
5  And  Paul  said,  I  knew  not,  brethren,  that  he  was  high  priest:  for  it  is 
written.  Thou  shalt  not  speak  evil  of  a  ruler  of  thy  people. 

6  But  when  Paul  perceived  that  the  one  part  were  Sadducees  and  the 
other  Pharisees :  he  cried  out  in  the  Council,  Brethren,  I  am  a  Pharisee,  a 
son  of  Pharisees;  touching  the  hope  and  resurrection  of  the  dead  I  am  called 
in  question.  7  And  when  he  had  so  said,  there  arose  a  dissension  between 
the  Pharisees  and  Sadducees;  and  the  assembly  was  divided.  8  For  the  Sad- 
ducees say  there  is  no  resurrection,  neither  angel,  nor  spirit;  but  the  Phari- 
sees confess  both.  9  And  there  arose  a  great  clamor :  and  some  of  the 
scribes  of  the  Pharisees'  part  stood  up,  and  strove,  saying.  We  find  no  evil 
in  this  man:  and  what  if  a  spirit  hath  spoken  to  him,  or  an  angel?  10  And 
when  there  arose  a  great  dissension,  the  chief  captain,  fearing  lest  Paul 
should  be  torn  in  pieces  by  them,  commanded  the  soldiers  to  go  down  and 
take  him  by  force  from  among  them,  and  bring  him  into  the  castle. 

II  And  the  night  following  the  Lord  stood  by  him,  and  said.  Be  of  good 
cheer :  for  as  thou  hast  testified  concerning  me  at  Jerusalem,  so  must  thou 
also  bear  witness  at  Rome. 


I.    The  meeting  of  the  Sanhedrin, — vs.  30.    2.  Paul  and  Ananias, — vss.  23:1-5. 
3.  The  divided  court, — vss.  6-10.    4.  Divine  encouragement, — vs.  11. 


I.     The  meeting  of  the  Sanhedrin, — vs.  50. 

This  assembly  was  convened  by  command  of  the  Roman  chiU- 
arch.  Ordinarily  we  may  suppose  this  High  Court  of  the  Jews 
would  not  have  been  disposed  to  acknowledge  the  right  of  any 
foreigner  to  govern  the  movements  of  their  august  body.  But  they 
were  quite  willing  to  concede  a  point,  if  they  might  get  summary 
judgment  on  this  renegade  Jew. 

And  the  motive  which  actuated  the  chief  captain  in  convoking 
this  assembly  was  entirely  praiseworthy.  He  would  do  justice  to 
all  parties ;  but  he  had  been  unable  to  do  so  up  to  this  time,  because, 
Paul's  stairway  speech  having  been  to  him  in  an  unknown  tongue, 
he  had  been  left  in  the  dark  both  as  to  the  charges  brought  against 
the  prisoner,  and  the  nature  and  conclusiveness  of  his  defence.    He 

344 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXHI :  1-5 

will  not  again  expose  the  prisoner  to  the  violence  of  the  mob;  but 
will  hear  what  the  official  representatives  of  Israel  have  to  say 
against  him.  So  he  brings  Paul  down  from  the  castle,  and  sets 
him  before  the  Council.  The  meeting  seems  not  to  have  been  held 
within  the  precincts  of  the  temple,  as  the  Roman's  presence  would 
have  been  a  profanation  of  the  Holy  House.  And  the  proceedings 
seem  also  to  have  been  in  the  Greek  tongue,  certainly  not  in  the 
vernacular  Aramaic  or  Hebrew ;  otherwise  the  chiliarch  might 
have  been  as  much  nonplussed  as  he  had  been  on  the  castle-stairs, 
through  his  inability  to  understand  the  language  spoken. 


2.    Paul  and  Ananias, — vss.  2^:1-5. 

The  most  cursory  reading  of  this  passage  can  hardly  fail  to 
lead  us  to  suspect  that  we  have  here  only  a  fragmentary  report  of 
what  was  said  at  this  memorable  meeting  of  the  Jewish  Council. 
It  does  not  seem  as  if  Paul's  well-known  courtesy  and  gentlemanly 
breeding  would  have  permitted  him,  after  a  searching  scrutiny  of 
the  Venerable  Court,  to  break  out  upon  them  with  this  solemn 
asseveration  of  his  conscientiousness, — "Brethren,  I  have  lived 
before  God  in  all  good  conscience  until  this  day."  The  abruptness 
and  earnestness  of  the  words  lead  us  instinctively  to  feel  that  we 
have  here  neither  the  beginning  nor  the  ending  of  the  conference ; 
and  that  the  annalist  has  written  only  that  which  was  most  essen- 
tial to  the  continuity  of  his  chronicle.  And  it  was  in  the  midst 
of  the  examination  that  Paul  makes  this  extraordinary  claim,  and 
the  high  priest  gives  the  unwarranted  command  to  smite  the  pris- 
oner on  the  mouth.  It  was  the  unjust  word  of  an  irascible  and 
domineering  spirit;  and  it  provoked  the  quick  and  just  resentment 
of  the  defenceless  prisoner. 

We  cannot  find  it  in  our  hearts  to  censure  Paul  for  his  hot 
reply.  Some  writers,  indeed,  think  his  words  were  hasty  and  ill- 
advised,  and  say  Paul  showed  little  of  "the  meekness  and  gentle- 
ness of  Christ."  They  forget  that  even  "the  gentle  Jesus"  was  ever 
deeply  stirred  by  oppression  and  abuse  of  power,  and  blazed  forth 
in  severest  arraignment  of  the  hypocrites,  who  "devoured  widows' 
houses,  and  for  a  pretence  made  long  prayers."    Paul's  anger  was 

345 


XXIII:  6-10]      THE   TESTIMONY   OF   THE   WITNESSES 

quick  and  hot,  but  short-lived.  The  sun  did  not  go  down  upon 
his  wrath.  And  he  was  quick  to  apologize.  But  it  is  to  be  observed 
that  he  did  not  apologize  for  what  he  said,  but  for  saying  it  to  the 
official  priestly  head  of  his  people.  The  fact,  as  he  stated  it,  must 
stand.  It  was  a  judge  of  the  law  who  had  commanded  him  to  be 
smitten  contrary  to  law.  This  was  an  injustice  and  an  oppression; 
and  it  encounters  the  prisoner's  just  rebuke.  Paul  has  no  mind  to 
take  back  what  he  had  said.  But  he  will  honor  the  office,  while 
protesting  against  the  tyranny  of  the  officer.  The  prisoner  does 
not  seem  to  have  known  who  the  officer  was,  his  purblind  vision 
probably  hindering  a  clear  view  of  the  personnel  of  the  Court;  but 
instantly,  on  learning  his  name  and  authority,  he  bows  to  his 
power,  and  finds  Scripture  for  his  obedience.  And  so  this  episode 
ends  as  Paul  perceives  more  clearly  the  composition  of  the  Court. 


Verse  i.  The  function  of  conscience; — not  always  a  safe  guide. — ^Vs.  2. 
Self-control  a  necessary  qualification  for  a  judge. — Vs.  5.  Respect  for 
authority. 


3.     The  divided  Court, — vss.  6-10. 

It  did  not  take  the  vigilant  apostle  long  to  discover  that,  as  for- 
merly when  he  was  himself  a  member,  two  parties  divided  the 
Great  Synagogue.  With  the  doctrinal  position  of  one  side  he  was 
in  substantial  sympathy.  To  this  fact  he  appeals  in  his  defence, — 
"Brethren,  I  am  a  Pharisee,  a  son  of  Pharisees ;  touching  the  hope 
and  resurrection  of  the  dead  I  am  called  in  question."  Was  this 
appeal  a  trick  of  Paul  to  divide  the  court,  and  win  a  temporary 
triumph?  We  cannot  believe  that  Paul  would  condescend  to  any 
such  artifice.  That  division  and  confusion  resulted  from  what  the 
prisoner  said  is  true ;  but  Paul  had  far  deeper  ends  to  subserve.  It 
was  the  missionary's  last  testimony  to  the  official  representatives  of 
his  fellow-countrymen.  As  before  in  Corinth  he  shook  out  his  gar- 
ments against  the  Jews,  to  whom  he  ministered  no  more,  and 
turned  to  the  Gentiles,  so  here,  voicing  his  last  testimony  to  Israel, 
he  centers  their  interest  and  his  defence  upon  the  death  and  resur- 
rection of  Jesus  of  Nazareth.  For  we  must  believe  that,  as  his 
manner  is,  Luke  gives  us  but  a  glance  at  the  happenings  of  that 

346 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XXHI :  1 1 

day  in  the  Council  Chamber.  And  surely  Paul  would  not  let  slip 
the  opportunity  to  give  his  full  and  solemn  testimony  to  the  fun- 
damental fact,  which  he  had  been  commissioned  to  witness  to  the 
peoples  in  all  the  empire,  both  Jews  and  Gentiles,  to  whom  he  had 
been  sent.  So  the  voice  of  the  missionary  evangelist  is  heard  no 
more  by  his  people  in  Jerusalem;  and  from  the  roar  and  tumult  of 
contending  factions  the  messenger,  "that  bringeth  good  tidings,"  is 
safely  withdrawn  to  the  fastnesses  of  the  castle. 


Verse  8b.     Holding  the   truth   in   unrighteousness. — ^Vs.   9.     Losing  the 
lesson  of  immortality  in  quarreling  about  the  fact. 

Vs.  9.    Enmity  Against  God. 

I.    In  what  way  men  fight  against  God. 

1.  When  they  hate  and  abuse  His  people. 

2.  When  they  restrain  and  silence  His  ministers. 

3.  In  their  enmity  against  the  truth. 

4.  In  dissatisfaction  with,  and  resistance  to,  God's  providences. 

5.  In  resisting  conviction. 

II.    The  guilt  and  danger  of  such  conduct. 

1.  It  proceeds  from  ignorance. 

2.  It  is  vain  and  futile. 

3.  The  issue  will  be  fatal. 

4.  Let  us  rather  be  reconciled,  and  not  fight  against  God. 

5.  If  not  thus   reconciled,  the  contest  will  have  no  end. 

{The  Preacher.) 


4.    Divine  encouragement, — vs.  11. 

Paul  rests  safely  beneath  the  shield  of  Rome.  Does  he  sleep? 
After  such  a  day  and  fruitless  testimony  can  his  spirit  find  repose? 
It  would  seem  not.  Paul  could  not  be  blind  to  the  probability  that 
his  last  words  had  been  spoken  to  his  kindred  according  to  the 
flesh.  It  must  have  been  profoundly  saddening  that  his  evangelistic 
career  should  thus  end  in  scenes  of  turmoil  and  strife.  And  we 
can  well  imagine  Paul,  with  his  exquisite  sensibilities,  lying  down 
in  a  felon's  cell  under  great  depression  of  spirits.  But,  though  for- 
saken of  men  and  despised,  he  is  not  forgotten  by  his  gracious 
Lord.     And  that  night  that  Lord  stood   by   him  with  words   of 

347 


XXIII:  12-35]     THE   TESTIMONY   OF   THE   WITNESSES 

peace,  encouragement  and  comfort, — "Be  of  good  cheer :  as  thou 
hast  testified  concerning  me  at  Jerusalem,  so  must  thou  bear  wit- 
ness also  at  Rome."  It  was  "a  word  in  season  to  him  that  was 
weary,"  and  by  it  Paul  was  girded  anew  with  strength  for  the  long 
and  trying  days  of  captivity,  and  weary  waiting  in  monotonous 
inactivity. 


Verse  ii.    We  are  immortal  till  our  work  is  done. 


Sub-section  2. — The  Conspiracy, — vss.  1^-35. 

12  And  when  it  was  day,  the  Jews  banded  together,  and  bound  them- 
selves under  a  curse,  saying  they  would  neither  eat  nor  drink  till  they  had 
killed  Paul.     13  And  they  were  more  than  forty  that  made  this  conspiracy. 

14  And  they  came  to  the  chief  priests  and  elders,  and  said.  We  have  bound 
ourselves   under  a  great  curse  to   taste  nothing  until   we  have  killed  Paul. 

15  Now  therefore  do  ye  with  the  council  signify  to  the  chief  captain  that  he 
bring  him  down  unto  you,  as  though  ye  would  judge  of  his  case  more  ex- 
actly: and  we,  before  he  comes  near,  are  ready  to  slay  him. 

16  But  Paul's  sister's  son  heard  of  their  lying  in  wait,  and  he  came  and 
entered  into  the  castle  and  told  Paul.  17  And  Paul  called  unto  him  one  of 
the  centurions,  and  said,  Bring  this  young  man  unto  the  chief  captain;  for  he 
hath  something  to  tell  him.  18  So  he  took  him,  and  brought  him  to  the  chief 
captain,  and  saith,  Paul,  the  prisoner,  called  me  unto  him,  and  asked  me  to 
bring  this  young  man  unto  thee,  who  hath  something  to  say  to  thee.  19  And 
the  chief  captain  took  him  by  the  hand,  and,  going  aside,  asked  him  pri- 
vately. What  is  it  that  thou  hast  to  tell  me?  20  And  he  said.  The  Jews  have 
agreed  to  ask  thee  to  bring  down  Paul  to-morrow  unto  the  council,  as  though 
thou  wouldest  inquire  somewhat  more  exactly  concerning  him.  21  Do  not 
thou  therefore  yield  unto  them :  for  there  lie  in  wait  for  him  of  them  more 
than  forty  men,  who  have  bound  themselves  under  a  curse  neither  to  eat  nor 
to  drink  till  they  have  slain  him :  and  now  they  are  ready,  looking  for  the 
promise  from  thee.  22  So  the  chief  captain  let  the  young  man  go,  charging 
him.  Tell  no  man  that  thou  hast  signified  these  things  to  me. 

2^  And  he  called  unto  him  two  of  the  centurions,  and  said,  Make  ready 
two  hundred  soldiers  to  go  as  far  as  Caesarea,  and  horsemen  three  score  and 
ten,  and  spearmen  two  hundred,  at  the  third  hour  of  the  night :  24  and  he 
bade  them  provide  beasts,  that  they  might  set  Paul  thereon,  and  bring  him 
safe  unto  Felix,  the  governor.  25  And  he  wrote  a  letter  after  this  form: 
26  Claudius  Lysias  unto  the  most  excellent  governor  Felix,  greeting.  27  This 
man  was  seized  by  the  Jews,  and  was  about  to  be  slain  of  them,  when  I  came 
upon  them  with  the  soldiers  and  rescued  him,  having  learned  that  he  was  a 

348 


UNTO  THE  UTTERMOST  PART  OF  EARTH     [XXHI :  12-15 

Roman.  28  And,  desiring  to  know  the  cause  wherefore  they  accused  him, 
I  brought  him  down  unto  their  council :  29  whom  I  found  to  be  accused 
about  questions  of  their  law,  but  to  have  nothing  laid  to  his  charge  worthy  of 
death  or  of  bonds.  30  And  when  it  was  shown  to  me  that  there  would  be  a 
plot  against  the  man,  I  sent  him  to  thee  forthwith,  charging  his  accusers  also 
to  speak  against  him  before  thee.  31  So  the  soldiers,  as  it  was  commanded 
them,  took  Paul  and  brought  him  by  night  to  Antipatris.  32  But  on  the  mor- 
row they  left  the  horsemen  to  go  with  him,  and  returned  to  the  castle :  33  and 
they,  when  they  came  to  Csesarea  and  delivered  the  letter  to  the  governor, 
presented  Paul  also  before  him.  34  And,  when  he  had  read  it,  he  asked  of 
what  province  he  was ;  and  when  he  understood  that  he  was  of  Cilicia,  35  I 
will  hear  thee  fully,  said  he,  when  thine  accusers  are  also  come :  and  he  com- 
manded him  to  be  kept  in  Herod's  palace. 


I.     The  conspiracy  concocted, — vss.   12-15.     2.   The  conspiracy  discovered, — 
vss.  16-22.    3.  The  conspiracy  thwarted, — vss.  23-35. 


I.     The  conspiracy  concocted, — vss.  12-15. 

We  willingly  yield  to  the  impression  that  the  originators  of  this 
new  diabolism  must  have  been  thugs  and  cut-throats, — "lewd  fel- 
lows of  the  baser  sort."  But  we  are  obliged  to  go  further.  While 
the  plot  did  not  come  to  a  head,  and  we  cannot  say  positively  how 
far  those  high  in  authority  would  have  gone  in  conniving  at  this 
atrocious  villainy  of  abandoned  men,  we  cannot  resist  the  belief 
that  they  approved  the  scheme,  and,  if  it  had  been  actually  carried 
out,  it  would  have  been  a  fitting  expression  of  their  undying 
hatred  of  the  great  missionary  apostle. 

And,  if  we  inquire  why  Paul  continued  to  be  the  object  of  such 
bitter,  unrelenting  and  deadly  opposition,  the  answer  must  be 
found  in  such  particulars  as  these,  viz. —  (i)  The  destructive  in- 
fluence of  Paul's  fundamental  teaching  upon  the  whole  life  of 
ceremonialism  to  which  the  Jewish  people  were  so  wedded. — 
(2)  The  opposition  of  the  natural  heart  to  the  principle  of  salva- 
tion by  free  grace  through  faith  in  Jesus  of  Nazareth.  Less  than 
six  months  had  elapsed  since  Paul  had  expounded  this  fundamental 
tenet  of  the  Gospel  in  his  great  letter  to  the  Church  at  Rome ;  and 
many  of  the  Jews  in  Jerusalem  were  doubtless  acquainted  with  its 
sweeping  and  exclusive  provisions,  as  he  everywhere  had  preached 
what  he  there  wrote. — (3)  But  more  than  all  else,  it  must  be  said, 

349 


XXIII:  16-22]     THE   TESTIMONY    OF   THE   WITNESSES 

the  opposition  of  the  Jews,  in  its  terrible  intensity,  can  be  fully 
accounted  for  only  on  the  ground  of  their  judicial  blindness  and 
abandonment  by  the  God  of  their  fathers.  But  a  few  years  were 
to  pass  away  before  the  storm  of  fire  and  blood  would  sweep  over 
the  entire  land :  and  in  less  than  a  dozen  years  Jerusalem  would 
be  overthrown  in  the  midst  of  such  calamities  as  the  world  had 
never  witnessed.  The  nation  was  judicially  hardened ;  and  in  the 
blindness  of  their  hatred  of  the  truth  the  people  were  rushing  on 
to  the  precipice  of  overwhelming  destruction. 


Verse  12.  The  short-sightedness  of  wickedness ; — the  removal  of  Paul  by 
the  hand  of  violence  would  not  have  stopped  the  progress  of  the  Gospel. — 
Vs.  13.  The  imprecations  of  an  oath  are  trifles  to  men  with  murder  in  their 
hearts.  We  may  be  sure  the  forty  conspirators  did  not  die  of  starvation  be- 
cause their  plan  to  kill  Paul  did  not  succeed. 


2.     The  conspiracy  discovered, — vss.  16-22. 

The  carefully  arranged  plan  of  these  conspirators,  and  the 
simple  instrumentality  by  which  it  was  brought  to  light,  open  up 
fruitful  lines  of  thought.  We  are  set  to  wondering  about  Paul's 
family,  and  come  to  realize  how  little  we  know  of  his  kindred. 
That  his  parents  belonged  to  the  sect  of  the  Pharisees  we  know. 
That  they  were  in  comfortable  temporal  circumstances  we  have 
reason  to  believe;  for,  if  not,  they  could  hardly  have  sent  their 
son,  while  yet  a  lad,  up  to  Jerusalem  to  be  further  taught  by  the 
renowned  Gamaliel.  His  father  was  evidently  a  man  of  high  char- 
acter and  wide  influence  in  Tarsus;  and  for  some  signal  service 
to  the  state  had  been  invested  with  the  rights  and  privileges  of 
Roman  citizenship.  And  these  rights  and  privileges  were  made 
hereditary  in  his  family,  and  belonged  to  his  household  as  well 
as  to  himself. 

In  that  household  was  a  sister,  who  shared  her  brother's  Roman 
citizenship,  and  doubtless  like  him  before  his  conversion  was  pas- 
sionately devoted  to  Judaism.  She  naturally  found  her  way  to 
Jerusalem  in  due  time,  and  seems  to  have  been  living  there  at  the 
time  of  her  brother's  arrest.  She  was  a  married  woman;  and  it 
was  through  her  son  that  the  plottings  of  Paul's  enemies  were 

350 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XXHI :  35 

brought  to  naught.  We  can  hardly  believe  that  this  sister  was  a 
Christian.  If  she  had  been,  it  would  have  seemed  more  natural 
for  her  brother  Paul  to  lodge  at  her  house  rather  than  Mnason's 
when  he  came  to  Jerusalem  on  that  17th  of  May.  And,  besides,  if 
she  had  been  a  Nazarene,  it  is  not  likely  that  she  or  her  son  could 
have  become  cognizant  of  the  schemes  of  the  forty  oath-bound 
conspirators.  But  the  claims  of  natural  affection  prevailed  over 
the  bigotry  of  Jewish  fanaticism ;  and  though  Paul  was  dead  to  his 
Jewish  kindred  and  his  name  had  long  since  been  cast  out  as  evil 
and  accursed,  his  sister  or  his  sister's  son  could  not  sit  idly  by  and 
see  him  fall  a  victim  to  the  pitiless  wiles  of  wicked  men.  And  so 
that  sister's  son  brought  tidings  to  the  prisoner  in  the  castle  of  the 
danger  which  confronted  him. 


Verse  16.    The  weakest  instrumentalities  are  in  God's  hand  most  mighty 
in  effecting  good  results. 


3.     The  conspiracy  thzvarted, — vss.  2^-^$. 

The  chiliarch  of  Jerusalem  seems  to  have  come  to  entertain  a 
high  regard  for  his  prisoner;  and  this  fact,  with  the  further  fact 
that  it  was  his  official  duty  to  safeguard  the  persons  and  rights  of 
those  committed  to  his  custody,  explain  the  soldierly  promptitude 
with  which  he  immediately  concerted  measures  to  head  off  the 
machinations  of  Paul's  malignant  foes.  A  little  army  of  four  hun- 
dred and  seventy  legionaries,  horsemen  and  spearmen,  with  beasts 
for  the  prisoner  to  ride  on,  are  made  ready,  and  file  out  of  the 
fortress  of  Antonia  at  9  o'clock  the  same  night,  to  carry  the  apostle 
away  from  the  hatred  and  violence  of  his  fellow  countrymen,  that 
in  due  time  he  may  confront  his  accusers  before  the  governor. 
The  night  ride  of  forty  miles  brought  them  in  the  early  morning 
to  Antipatris;  and  thence  onward  for  twenty-five  miles  further  the 
seventy  horsemen  convoyed  the  prisoner  to  Caesarea  and  to  Felix, 
to  whom  Lysias  consigned  him  with  a  letter  of  commendation. 

This  letter,  the  only  specimen  of  its  kind  in  the  New  Testament, 
is  interesting  in  that  it  gives  us  the  official  view  of  Paul's  case  as 
it  appeared  to  a  Roman  officer,  and  is  the  first  judgment  in  favor 
of  his  release,  as  having  done  nothing  worthy  of  death  or  of  bonds. 
And  while  it  shows  the  fair-mindedness  of  the  chiliarch,  inciden- 

331 


XXIV:  1-27]      THE   TESTIMONY   OF   THE   WITNESSES 

tally  it  shows  also  an  inclination  to  stretch  the  truth  in  the  assump- 
tion of  a  worthy  motive  in  what  he  had  done.  He  had  rescued  Paul 
because  he  had  understood  that  he  was  a  Roman, — which,  as  a 
matter  of  fact,  was  not  true.  He  discovered  Paul's  citizenship  not 
before  but  after  he  had  rescued  him. 

The  Roman  governor  gave  the  apostle  a  brief  preliminary  au- 
dience; and,  learning  that  he  was  a  Cilician,  promised  him  a  full 
hearing  as  soon  as  his  accusers  were  come.  So  Paul  rested  in 
Herod's  Prsetorium.  

Verse  23.  It  is  sometimes  best  for  a  general  to  decline  the  gage  of  battle, 
and  to  withdraw  his  forces  to  a  more  advantageous  position.  The  chiliarch 
did  wisely  in  sending  Paul  to  Felix,  rather  than  seek  to  defend  him  from  the 
fanatical  Jews  in  Jerusalem. 

Vs.  35.     Paul  at  C^sarea. 

I.    At  the  end  of  his  second  missionary  journey. 
II.     At  the  close  of  his  missionary  activity. 
III.    As  a  prisoner  in  the  hands  of  the  Romans. 


Section  5. — Paul  before  Felix, — ^vss.  24:1-27. 

I  And  after  five  days  the  high  priest  Ananias  came  down,  with  certain 
elders,  and  with  an  orator,  one  TertuUus ;  and  they  informed  the  governor 
against  Paul.  2  And  when  he  was  called,  Tertullus  began  to  accuse  him, 
saying,  Seeing  that  by  thee  we  enjoy  much  peace,  and  that  by  thy  providence 
evils  are  corrected  for  this  nation,  3  we  accept  it  in  all  ways  and  in  all  places, 
most  excellent  Felix,  with  all  thankfulness.  4  But,  that  I  be  not  further 
tedious  unto  thee,  I  entreat  thee  to  hear  us  of  thy  clemency  a  few  words. 
5  For  we  have  found  this  man  a  pestilent  fellow,  and  a  mover  of  insurrections 
among  all  the  Jews  throughout  the  world,  and  a  ringleader  of  the  sect  of 
the  Nazarenes :  6  who  moreover  assayed  to  profane  the  temple ;  on  whom  also 
we  laid  hold ;  8  from  whom  thou  wilt  be  able,  by  examining  him  thyself, 
to  take  knowledge  of  all  these  things  whereof  we  accuse  him.  9  And  the 
Jews  also  joined  in  the  charge,  affirming  that  these  things  were  so.  10  And 
when  the  governor  had  beckoned  unto  him  to  speak,  Paul  answered.  Foras- 
much as  I  know  that  thou  hast  been  of  many  years  a  judge  unto  this  na- 
tion, I  cheerfully  make  my  defence:  11  seeing  that  thou  canst  take  knowledge 
that  it  is  not  more  than  twelve  days  since  I  went  up  to  worship  at  Jerusalem : 
12  and  neither  in  the  temple  did  they  find  me  disputing  with  any  man  or 
stirring  up  a  crowd,  nor  in  the  synagogues,  nor  in  the  city.  13  Neither  can 
they  prove  to  thee  the  things  whereof  they  accuse  me.  14  But  this  I  confess 
unto  thee,  that,  after  the  Way  which  they  call  a  sect,  so  serve  I  the  God  of 
our  fathers,  believing  all  things  which  are  according  to  the  law,  and  which 

352 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXIV:  1-23 

are  written  in  the  prophets;  15  having  hope  toward  God,  which  these  also 
themselves  look  for,  that  there  shall  be  a  resurrection,  both  of  the  just  and 
the  unjust.  16  Herein  I  also  exercise  myself  to  have  a  conscience  void  of 
offense  toward  God  and  men  always.  17  Now,  after  some  years,  I  came  to 
bring  alms  to  my  nation  and  offerings :  amidst  which  they  found  me  purified 
in  the  temple,  with  no  crowd,  nor  yet  with  tumult :  but  there  were  certain 
Jews  from  Asia — 19  who  ought  to  have  been  here  before  thee,  and  to  make 
accusation,  if  they  had  aught  against  me.  20  Or  else  let  these  men  themselves 
say  what  wrong-doing  they  found  when  I  stood  before  the  council,  21  except 
it  be  for  this  one  voice,  that  I  cried  standing  among  them.  Touching  the  resur- 
rection of  the  dead  I  am  called  in  question  before  you  this  day.  22  But  Felix, 
having  more  exact  knowledge  concerning  the  Way,  deferred  them,  saying, 
When  Lysias,  the  chief  captain,  shall  come  down,  I  will  determine  your  mat- 
ter. 23  And  he  gave  order  to  the  centurion  that  he  should  be  kept  in  charge, 
and  should  have  indulgence;  and  not  to  forbid  any  of  his  friends  to  minister 
unto  him. 

24  But,  after  certain  days,  Felix  came  with  Drusilla,  his  wife,  who  was  a 
Jewess,  and  sent  for  Paul,  and  heard  him  concerning  the  faith  in  Christ.  25 
And  as  he  reasoned  of  righteousness,  and  self-control,  and  the  judgment  to 
come,  Felix  was  terrified,  and  answered,  Go  thy  way  for  this  time;  when  I 
have  a  convenient  season,  I  will  call  thee  unto  me.  26  He  hoped  withal  that 
money  would  be  given  him  of  Paul :  wherefore  also  he  sent  for  him  the  of- 
tener,  and  communed  with  him.  27  But  when  two  years  were  fulfilled  Felix 
was  succeeded  by  Porcius  Festus;  and,  desiring  to  gain  favor  with  the  Jews, 
Felix  left  Paul  in  bonds. 


I.    His  public  hearing, — vss.  1-23.    2.  His  private  testimony, — vss.  24-27. 


I.    His  public  hearing, — vss.  1-2^. 

Events  were  moving  rapidly  with  the  apostle  just  now.  He  had 
reached  Jerusalem  from  his  last  four  years'  missionary  journey 
on  the  17th  of  May;  and  it  was  not  yet  the  ist  of  June  ("Not 
more  than  twelve  days,  etc." — Vs.  11),  when  he  was  called  to 
plead  to  the  charges  against  him  before  the  Roman  governor. 
Ananias  and  certain  of  the  elders  had  come  down  from  Jerusalem 
to  prosecute  the  case  against  Paul.  They  availed  themselves  of  the 
services  of  a  professional  advocate  to  formulate  the  charges  against 
the  prisoner  at  the  bar.  Dismissing  Tertullus'  fulsome  exordium, 
and  coming  at  once  to  the  gravamen  of  the  indictment,  we  cannot 
but  be  astonished  at  the  flimsiness  of  the  charges.     They  were 

353 


XXIV:  1-23]       THE    TESTIMONY   OF   THE    WITNESSES 

three,  viz. —  (i)  Paul  was  a  pestilent  fellow,  and  mover  of  insur- 
rections among  the  Jews  throughout  the  world.  (2)  He  was  a 
ringleader  of  the  sect  of  the  Nazarenes.  And  (3)  He  had  essayed 
to  profane  the  temple. 

The  most  cursory  examination  of  these  charges  will  show  how 
little  there  was  in  them.  Only  one  had  any  basis  of  fact  to  sus- 
tain it,  that  was  the  second ;  and  to  this,  as  we  shall  see,  Paul  pleads 
guilty.  The  first  charge  is  presented  in  general  terms  to  make  an 
impression  of  something  very  serious.  Throughout  the  entire 
world  the  prisoner  had  been  a  fomentor  of  disorder  and  rebellion, — 
which  was  totally  false.  And,  even  if  it  had  been  true,  Felix  had 
no  jurisdiction  beyond  his  own  province ;  and  it  was  vain  to  bolster 
up  a  weak  cause  by  roaming  the  world  to  gather  up  and  cite  other 
indefinite  and  unsupported  instances  of  pernicious  activity.  Then, 
as  to  the  third  charge,  it  is  notable  that  Tertullus  does  not  allege 
any  actual  profanation  of  the  Holy  Temple;  because  it  could  be 
easily  established  that  there  had  been  no  call  for  a  purification  of 
the  polluted  sanctuary,  and  evidently  therefore  the  Jews  them- 
selves did  not  believe  that  it  had  been  profaned.  So  the  advocate 
had  to  content  himself  with  simply  charging  that  Paul  had  at- 
tempted to  do  this  terrible  thing. 

The  apostle,  being  given  permission  to  speak,  enters  an  emphatic 
denial  in  toto  of  the  first  and  third  charges  preferred  by  the  coun- 
sel for  the  prosecution.  In  rebuttal  of  the  first,  he  confines  himself, 
as  was  perfectly  proper,  to  his  course  of  life  while  under  the  gov- 
ernor's jurisdiction,  and  declares  that  "neither  in  the  temple  did 
they  find  me  disputing  with  any  man,  or  stirring  up  a  crowd,  nor 
in  the  synagogues,  nor  in  the  city."  As  to  the  third  charge  he  is 
equally  explicit  and  emphatic.  He  had  just  the  week  before  come 
up  to  Jerusalem,  bringing  alms  to  his  countrymen,  and  offerings  in 
their  Holy  House,  in  the  midst  of  which  "they  found  me"  not 
profaning  the  temple,  but  "purified,  with  no  crowd,  nor  yet  with 
tumult." 

Paul's  answer  to  the  second  charge  calls  for  a  more  specific  and 
careful  examination.  In  substance  he  admits  the  truth  of  the  accu- 
sation. He  does  not  indeed  claim  to  be  a  ringleader  of  the  sect  of 
the  Nazarenes;  but  he  confesses  to  the  governor  that  "after  the 
Way  which  they  call  a  sect,  so  serve  I  the  God  of  our  fathers." 
But  even  in  this  he  claimed  to  be  walking  in  the  footsteps  of  the 

354 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XXIV :  1-23 

fathers,  "believing  all  things  which  are  according  to  the  law,  and 
which  are  written  in  the  prophets."  And  emphasizing  the  motive 
of  such  a  life  gives  him  the  coveted  opportunity  to  proclaim  the 
glorious  doctrine  of  the  resurrection,  of  which  he  had  been  or- 
dained a  witness ;  "having  hope  toward  God,  which  these  also  them- 
selves look  for,  that  there  shall  be  a  resurrection  both  of  the  just 
and  the  unjust."  At  first  glance  it  seems  surprising  that  the  depu- 
tation sent  to  prosecute  the  case  against  Paul  should  have  been 
chosen  from  the  Pharisaic  portion  of  the  Sanhedrin.  Further 
reflection,  however,  may  lead  us  to  believe  that  the  apostle's  ene- 
mies were  shrewd  enough  to  see  that  it  might  prejudice  their  cause 
to  send  as  prosecutors  those  who  were  known  to  be  the  opponents 
of  the  prisoner's  views,  as  he  had  expressed  them  in  the  council, 
and  as  he  continued  to  express  them  before  the  governor.  In 
believing  the  truth  of  the  resurrection,  and  living  the  Hfe  of  a 
faithful  witness  to  that  great  fact,  he  is  bold  to  claim  before  the 
governor,  what  he  had  declared  before  the  Great  Synagogue, — 
"Herein  I  also  exercise  myself  to  have  a  conscience  void  of  offence 
toward  God  and  men  always." 

In  closing  his  defence  Paul  challenges  his  prosecutors  to  bring 
any  proof  whatever  of  the  indictment  to  which  he  is  pleading,  and 
dares  them  to  put  a  finger  upon  a  single  act  of  wrongdoing  on  his 
part,  even  when  he  stood  before  the  council,  and  they  were  search- 
ing his  record,  "except  it  be,"  he  says,  "for  this  one  voice,  that  I 
cried  standing  among  them,  Touching  the  resurrection  of  the  dead 
I  am  called  in  question  before  you  this  day."  We  have  already 
seen  reason  to  believe  that  Paul's  use  of  this  language  was  no 
trick  designed  to  stampede  the  Court  and  secure  a  favorable  verdict 
(see  Chap.  23:6-10).  And  his  present  reference  to  the  matter 
cannot  be  interpreted  as  in  any  sense  a  confession  that  he  had 
possibly  done  wrong  on  that  occasion.  But  in  this  way  Paul  serves 
notice  on  his  accusers,  and  on  the  presiding  judge  as  well,  that 
there  could  be  no  adequate  consideration  of  his  case  that  did  not 
traverse  the  testimony  to  the  resurrection  of  the  dead,  founded 
on  the  resurrection  of  Jesus  of  Nazareth. 

It  was  evident  to  the  governor  that  the  determination  of  the 
case  so  far  must  turn  upon  the  veracity  of  the  parties  at  the  bar. 
But  Paul  was  one;  his  accusers  were  many.  It  is  charitable  to 
believe   that  Felix  was   somewhat  prepossessed   in   favor   of  the 

355 


XXIV:  24-27]    THE   TESTIMONY   OF   THE   WITNESSES 

prisoner;  and  he  would  give  him  the  benefit  of  any  corroborating 
testimony.  So  he  defers  any  decision  till  he  could  hear  what  the 
chiliarch  of  Jerusalem  had  to  say.  Meanwhile  Paul  is  to  be 
treated  as  a  Roman  prisoner.  "And  he  gave  order  to  the  cen- 
turion that  he  should  be  kept  in  charge,  and  should  have  indul- 
gence; and  not  to  forbid  any  of  his  friends  to  minister  unto  him." 


Verse  i.    Paul  and  Tertullus, — true  and  false  eloquence  contrasted. 

Vss.  14-16.    The  True  Christian. 

I.    What  he  believes: — "All  things  written  in  the  Scriptures." 
11.    What  he  confesses : — The  hope  of  the  resurrection. 
III.    What  characterizes  his  life : — Keeping    a    conscience    void    of    offence 
toward  God  and  man. 

Vs.  16.    Conscience. 

I.    Ignorant.  III.    Erring. 

II.    Sleeping.  IV.    Seared. 

Vs  24.    The  Necessity  of  Christ's  Resurrection. 

I.  It  was  a  moral  impossibility  that  Christ  should  be  holden  of  death. 

II.  It  was  a  natural  necessity  that  Jesus  should  rise  from  the  dead. 

{Canon,  Rev.  Dr.  F.) 

Vs.  16.    The  Christian  Ascetic. 
I.    "Herein." 

II.  "Exercise  myself." 

(The  word  is  the  root  of  "ascetic") 

III.  "Conscience." 

IV.  Constant  watchfulness  in  living  such  a  life  "toward  God  and  men." 

(Vaughn,  Rev.  Dr.  /.  C.) 


2.    His  private  testimony, — vss.  24-2/. 

This  Paul  had  an  opportunity  to  give,  while  awaiting  the  re- 
sumption of  the  public  hearing.  The  Herods  were,  without  excep- 
tion, a  cruel  and  profligate  race?  There  ran  in  the  blood  a  strange 
mixture  of  wickedness  and  superstition,  unblushing  defiance  of 
God's  law,  and  curiosity  about  any  reported  manifestation  of  the 

356 


UNTO  THE  UTTERMOST  PART  OF  EARTH     [XXIV :  24-27 

supernatural.  Herod  Agrippa,  the  Great,  was  for  a  time  under 
the  strange  though  not  saving  influence  of  the  fiery  preacher  of  the 
wilderness,  John  the  Baptist.  His  son,  Herod  Antipas,  willingly 
united  with  Pilate  in  sending  Jesus  to  Calvary;  but  he  was  glad  to 
see  him  and  hoped  to  see  some  wonder-work  wrought  by  him.  It 
was  probably  the  same  spirit  of  unspiritual  curiosity  that  led  the 
profligate  Drusilla,  a  Herod  of  a  succeeding  generation,  though  liv- 
ing in  shameless  adultery  with  the  Roman  governor,  to  desire  to 
hear  the  renowned  prisoner  now  in  Herod's  Praetorium.  The  report 
of  his  teaching  and  works  had  doubtless  gone  abroad  through  the 
world;  and  this  abandoned  Jewess  and  her  licentious  paramour 
were  curious  to  hear  what  such  a  man  would  say,  and  possibly  see 
what  he  could  do  in  the  realm  of  the  supernatural. 

So  Paul  is  summoned  to  appear  before  the  Roman  governor 
and  his  mistress ;  and  they  "heard  him  concerning  the  faith  in 
Christ  Jesus."  It  was  a  great  opportunity  for  faithful  dealing  with 
the  interests  of  immortal  souls ;  and  Paul  does  not  shrink  from  the 
task.  The  pertinent  themes,  which  he  so  boldly  dwelt  upon,  made 
a  striking,  though  transient,  impression  upon  the  governor.  "As 
he  reasoned  of  righteousness,  and  self-control,  and  the  judgment 
to  come,  Felix  was  terrified,"  What  impression  was  made  upon 
Drusilla  is  not  stated.  She  was  apparently  more  hardened  than 
Felix.  Though  in  a  city  full  of  memories  of  her  father,  and  in 
close  proximity  to  the  theater  in  which  the  stroke  of  Divine  Ven- 
geance had  fallen  upon  him,  her  heart  seemed  more  impervious  to 
the  word  of  warning  than  that  of  her  paramour;  and  it  was  his 
voice  not  hers  that  called  for  a  stay  in  the  hearing,  and  the  dis- 
missal of  the  preacher  with  the  procrastinating  reply,  "Go  thy 
way  for  this  time ;  when  I  have  a  convenient  season  I  will  call  thee 
imto  me."  The  convenient  season  for  hearing  the  saving  message 
never  again  came  to  the  Roman  governor.  He  sent  for  Paul,  in- 
deed, again  and  again;  but  in  doing  so  he  was  actuated  only  by 
mercenary  motives.  He  had  the  impression  that  Paul  had  money, 
or  through  influential  friends  could  command  large  resources ;  and 
he  courted  the  opportunity  to  receive  a  bribe,  and  set  his  prisoner 
at  liberty.  Two  years  passed  away;  the  public  hearing  in  the 
presence  of  the  chiliarch  of  Jerusalem  is  never  resumed;  Felix  is 
superseded,  and  Paul  is  left  a  prisoner  in  bonds.  The  procrastinat- 
ing governor  disappears  from  history,  while  Drusilla  and  the  son 

357 


XXIV:  24-27]    THE   TESTIMONY   OF   THE   WITNESSES 

of  their  adulterous  connection,  nineteen  years  later,  perish  in  an 
eruption  of  Vesuvius ! 

Vs.  25.    Paul's  Sermon. 
I.     Of  righteousness. 
II.     Of  self-control. 
III.    Of  the  judgment  to  come. 

Vss.  24-27.    Felix. 

Why  so  many  take  no  deep  interest  in  religion. 
I.     Because  they  are  not  willing  to  break  with  their  sinful  past. 
II.    Because  they  are  not  willing  to  entertain  the  thought  of  a  coming  judg- 
ment. 
III.    Because  they  are  waiting  for  a  convenient  season. 


Vs.  25.    Procrastination. 


I.    The  explanation  of  it. 
II.     The  mistake  of  it. 

Vs.  25.    A  Convenient  Season. 

I.  Why  the  procrastination  of  so  many. 

II.  The  sin,  folly  and  danger  of  it. 

Vs.  25.    The  Danger  of  Delay  in  Conversion. 

I.  You  may  not  live. 

II.  There  are  no  promises  for  the  future. 

III.  You  will  have  many  absorbing  cares. 

IV.  You  may  never  again  feel  like  becoming  a  Christian. 

Vss.  1-27.    Paul  Before  Felix. 

Christianity  in  contact  with  a  corrupt  heart. 
I.     The  truth  here  enforced. 

II.  The  natural  effect  of  such  truth. 

III.  The  manner  in  which  the  impression  of  such  truth  is  warded  off. 

(Barnes,  Rev.  Dr.  Albert.) 

Vs.  25.     Delay  in  Religion. 

I.    The  plea  of  delay  is  fraught  with  guilt. 

II.  The  plea  of  delay  is  delusive. 

III.  The  plea  of  delay  is  dangerous. —  (Dezvey,  Rev.  Orrville.) 

358 


UNTO  THE  UTTERMOST  PART  OF  EARTH    [XXIV :  25 


Vs.  25.    Paul's  Sermon  to  Felix  and  Drusilla. 

I.    An  enlightened  preacher  who  discovers  due  discernment  in  the  selection 
of  his  subjects. 
II.     A  conscience  appalled  and  confounded  on  the  recollection  of  its  crimes, 

and  of  that  awful  judgment  where  they  must  be  judged. 
III.     A  sinner  alarmed,  but  not  converted ; — a  sinner  who  desires  to  be  saved, 
but  delays  his  conversion. —  {Saurin,  Rev.  Jacques.) 


Vs.  25.    The  Choice  and  Conduct  of  Felix  a  Warning  to  Anxious  Souls. 

I.    The  path   which   men   feeling  the  movements  of  the   Spirit  ought  to 

pursue. 
II.     The  danger,  presumption,  and  sinfulness  of  such  a  course  as  Felix  pur- 
sued. 
III.    The  necessity  of  your  giving  heed  to  the  things  of  your  peace  now. 

{Smith,  Rev.  Walter.) 

Vs.  25.    Paul's  Sermon  before  Felix. 

I.    An  appropriate  sermon. 
11.    An  affected  audience. 
III.    A  lamentable  disappointment. —  (Spurgeon,  Rev.  Charles  H.) 


Vs.  25.    Paul  Reasoning  before  Felix. 

I.    The  manner  in  which  Paul  preached. 
II.     The  topics  on  which  he  preached. 
III.     The  effect  of  his  preaching. —  (Auld,  Rev.  William.) 


Vs.  25.     Preacher  and  Hearer. 

I.    An  exemplary  preacher. 

1.  Practical  in  his  topics. 

2.  Logical  in  his  style. 

3.  Personal  in  his  application. 

4.  Bold  in  his  manner. 
II.     A  procrastinating  hearer. 

1.  Parried  conviction  of  guilt. 

2.  Secret  purpose  of  amendment. 

3.  Infatuated  delay  of  reformation. —  (The  Homilist.) 

359 


XXIV:  25]       THE   TESTIMONY   OF   THE   WITNESSES 


Vs.  25.    Paul  Preaching  before  Felix. 

I.    Although  Felix  and  Drusilla  sent  for  Paul  that  he  might  discourse  con- 
cerning the  faith  in  Christ  it  does  not  appear  to  have  been  concern- 
ing this  faith  that  the  apostle  chiefly  spoke. 
II,    The  effect  of  the  sermon  upon  Drusilla  was  nothing,  but  Felix  trembled. 

(Melvill,  Rev.  Henry.) 

Vs.  25.    Paul  before  Felix. 

I.     No  faithful  minister  of  the  Gospel  will  accommodate  his  preaching  to 

the  tastes  and  wishes  of  his  hearers,  at  the  expense  of  God's  truth. 
II.    It  is  the  part  of  a  faithful  minister  to  address  the  understanding  and 
conscience. 

III.  A   Christian  minister  may  often  find   it  necessary  to  insist  on   moral 

duties  as  well  as  Gospel  truths. 

IV.  When  the  Gospel  is  thus  faithfully  preached   it  will   produce  anxiety 

and  alarm  in  the  bosoms  of  wicked  men. 
V.    The  folly  and  danger  of  procrastination  in  the  concerns  of  the  soul, 
when  the  sinner  is  thus  awakened. —  (Spring,  Rev.  Dr.  Gardner.) 

Vs.  25.    The  Lash  of  the  Law. 

I.    Waiting  for  the  sermon. 
II.    The  appropriate  sermon. 
in.    The  effect  of  the  sermon.— (Hastings,  Rev.  Dr.  James.) 

Vs.  25.    The  Gospel  True  to  the  Moral  Convictions  of  Men. 

I.    The  most  successful  method  of  imparting  a  knowledge  of  divine  truth 
to  the  human  understanding  is  to  present  it  under  its  various  adapta- 
tions to  the  persons  and  circumstances  of  the  inquirers. 
II.    Men  are  seldom  found  so  depraved  and  reprobate  as  to  have  lost  all 

susceptibility  to  the  power  of  Gospel  truth. 
III.     Under  the  convictions  of  an  awakened  conscience  sinners  become  truly 
concerned  for  the  safety  of  their  souls,  and  are  prepared  to  listen  to 
those  teachings  which  it  is  the  aim  of  the  Gospel  to  impart. 

(Smith,  Rev.  Pres't  Worthington.) 

Vs.  25.    A  Trembling  Sinner. 

I.     Felix  trembled,  not  because  of  Paul,  but  because  of  what  Paul  said. 
II.     Felix  trembled,  not  because   Paul   was   eloquent,  but  because  God  was 
just. 

1.  What  Paul  preached  was  practical  truth. 

2.  It  was  also  pointed  truth. 

3.  It  was  most  solemn  truth. 

4.  It  was  divine  truth. 

360 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXV :  1-12 

III.    Felix  trembled,  not  because  Paul  proved  that  God  was  just,  but  be- 
cause his  own  conscience  admitted  it. 

1.  Conscience   makes   a   coward   of   every   sinner  the   moment  it  is 

aroused. 

2.  Conscience  is  always  an  ally,  in  the  sinner's  heart,  on  the  side  of 

the  Gospel. 

3.  If  under  the  pressure  of  conscience  a  man   does  no  more  than 

tremble,  his  trembling  will  not  avail  to  save  his  soul. 

(^Robinson,  Rev.  Dr.  Charles  S.) 

Vs.  25.    The  Convenient  Season. 

I.    The  details  of  the  incident. 
II.    The  instruction  of  the  same. 

1.  What  Felix's  answer  concedes. 

(i)  That  he  was  clearly  enlightened. 
(2)  That  he  was  divinely  drawn. 

2.  What  did  Felix  imply? 

(i)  That  proscrastination  quiets  down  every  emotion  into  apathy 
and  indifference. 

(2)  That  procrastination  renders  human  passion  more  and  more 

inveterate  by  its  own  act. 

(3)  That  procrastination  uses  up  time,  out  of  which  the  new 

life  is  to  be  made. 

3.  What  did  Felix  assume? 

That  everything  can  wait  on  his  convenience. 
Two  mistakes  in  this, — 

(i)  That  anyone's  salvation  is  of  more  importance  to  God  than 

to  himself. 
(2)  Supposes  the  Gospel  offer  stands  always  open. 

(Robinson,  Rev.  Dr.  Charles  S.) 


Section  6. — Paul  before  Festus, — vss.  25:1-12. 

I  Festus,  therefore,  having  come  into  the  province,  after  three  days  went 
up  to  Jerusalem  from  Csesarea.  2  And  the  chief  priests  and  the  principal 
men  of  the  Jews  informed  him  against  Paul ;  and  they  besought  him,  3  asking 
a  favor  against  him,  that  he  would  send  for  him  to  Jerusalem;  laying  a  plot 
to  kill  him  on  the  way. 

4  Howbeit  Festus  answered  that  Paul  was  kept  in  charge  at  Csesarea,  and 
that  he  himself  was  about  to  depart  thither  shortly.  5  Let  them,  therefore, 
saith  he,  that  are  of  power  among  you  go  down  with  me,  and,  if  there  is 
anything  amiss  in  the  man,  let  them  accuse  him. 

6  And,  when  he  had  tarried  among  them  not  more  than  eight  or  ten 
days,  he  went  down  unto  CcEsarea;  and  on  the  morrow  he  sat  on  the  judgment 
seat,  and  commanded  Paul  to  be  brought.     7  And,  when  he  was  come,  the 

361 


XXV:  1-5]      THE   TESTIMONY   OF   THE   WITNESSES 

Jews  that  had  come  down  from  Jerusalem  stood  round  about  him,  bringing 
against  him  many  and  grievous  charges  which  they  could  not  prove;  8  while 
Paul  said  in  his  defence,  Neither  against  the  law  of  the  Jews,  nor  against  the 
temple,  nor  against  Csesar  have  I  sinned  at  all.  9  But  Festus,  desiring  to 
gain  favor  with  the  Jews,  answered  Paul,  and  said.  Wilt  thou  go  up  to  Jerusa- 
lem, and  there  be  judged  of  these  things  before  me? 

ID  But  Paul  said,  I  am  standing  before  Caesar's  judgment-seat,  where  I 
ought  to  be  judged:  to  the  Jews  have  I  done  no  wrong,  as  thou  also  very 
well  knowest.  11  If  then  I  am  a  wrongdoer,  and  have  committed  anything 
worthy  of  death,  I  refuse  not  to  die;  but  if  none  of  those  things  is  true 
whereof  these  accuse  me,  no  man  can  give  me  up  unto  them.  I  appeal  unto 
Caesar.  12  Then  Festus,  when  he  had  conferred  with  the  council,  answered, 
Thou  hast  appealed  unto  Caesar :  unto  Caesar  shalt  thou  go. 


I.     The  Jews'  request, vss.  1-3.    2.  The  governor's  response, — vss.  4-5.    3- 

The  second  hearing, — vss.  6-9.    4.  The  prisoner's  appeal, — vss.  10-12. 


I.     The  Jews'  request, — vss.  1-5. 

The  new  governor  was  a  better  man  than  Felix,  and  entered 
upon  the  administration  of  the  affairs  of  his  province  with  com- 
mendable diligence  and  seeming  purpose  to  execute  justice.  Three 
days  after  his  arrival  in  the  provincial  capital  he  is  in  Jerusalem, 
and  there  meets  the  request  of  Paul's  enemies.  As  a  matter  of 
favor  to  them  they  desired  him  to  bring  Paul  back  to  Jerusalem, 
ostensibly  to  be  tried  not  indeed  by  them  but  by  the  governor  and 
in  their  presence,  and  apparently  where  their  witnesses  could  be 
easily  secured.  The  request  seemed  reasonable;  but  it  was  only 
a  pretext.  The  real  purpose  of  the  chief  priests  was  to  accompHsh 
the  plot  of  two  years  before,  and  by  means  of  the  sicarii  to  waylay 
and  assassinate  him  on  the  road:  and  this  seems  conclusive  evi- 
dence that  they  were  guiltily  involved  with  the  oath-bound  con- 
spirators of  Lysias'  administration. 


2.    The  governor's  response, — vss.  4-5. 

Whether  Festus  suspected  the  designs  of  the  Jews  or  not  does 
not  appear  from  Luke's  narrative.     It  seems  probable  that  he  did. 

362 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXV :  6-9 

At  any  rate,  he  refused  to  grant  their  petition.  Paul  was  a  prisoner 
of  Rome,  under  guard  in  Csesarea,  whither  he  himself  expected  to 
return  soon ;  and  some  of  their  influential  men  should  go  down  with 
him,  and  if  there  was  anything  amiss  with  the  prisoner  it  would  soon 
be  discovered  through  their  accusations,  and  a  trial  before  a  law- 
ful tribunal. 

This  is  Luke's  statement  of  Festus'  answer.  From  his  report 
of  the  governor's  words  to  Agrippa  (vs.  16)  we  get  the  impression 
that  Festus  was  very  positive  in  his  refusal,  and  gave  the  best  of 
reasons  for  his  course.  They  wanted  sentence  against  Paul,  Festus 
says  to  Agrippa,  "to  whom  I  answered,  that  it  is  not  the  custom  of 
the  Romans  to  give  up  any  man,  before  the  accused  have  the  accus- 
ers face  to  face,  and  have  had  opportunity  to  make  his  defence 
concerning  the  matter  laid  against  him."  The  governor's  words 
give  us  a  high  opinion  of  Roman  justice,  and  of  the  equitable  pro- 
cedure in  Roman  courts,  and  at  the  same  time  give  us  the  im- 
pression that  he  knew  the  Jews  really  wanted  to  get  Paul  into  their 
hands,  not  for  trial,  but  for  condemnation  and  even  destruction 
without  trial. 

Again  Paul's  enemies  are  foiled  in  their  designs  against  him; 
and  reluctantly  they  have  to  appear  before  the  governor  in  Csesarea, 
with  their  trivial  and  groundless  charges  against  the  apostle. 


Verses  4-5  and  16.    The  theoretical  perfection  of  Roman  jurisprudence. 


3.     The  second  hearing, — vss.  6-p. 

The  Jews  do  not  again  avail  themselves  of  the  services  of  the 
orator  Tertullus,  or  any  other  paid  advocate.  But  it  soon  appears 
that  they  have  nothing  new  to  allege  against  Paul.  When  he  was 
brought  before  Festus,  seated  on  the  judgment-seat,  his  accusers 
"stood  round  about  him  bringing  against  him  many  and  grievous 
charges,  which  they  could  not  prove."  What  those  charges  were 
in  detail  Luke  does  not  tell  us.  From  the  prisoner's  answer  we 
have  reason  to  believe  that  they  were  substantially  what  they  had 
alleged  before  Felix.  Paul  says,  "Neither  against  the  law  of  the 
Jews,  nor  against  the  temple,  nor  against  Csesar,  have  I  sinned  at 

363 


XXV:io-i2]     THE   TESTIMONY   OF   THE   WITNESSES 

all";  and  in  this  single  sentence  denies  the  three-fold  charge  made 
now  by  his  enemies  before  Festus,  as  formerly  before  Felix,  of 
"heresy,  sacrilege  and  rebellion." 

Manifestly,  in  the  judgment  of  the  governor,  there  is  no  case 
against  Paul.  But  Festus  was  a  politician.  He  knew  that  Felix 
had  fallen  before  the  ill-will  of  the  Jewish  people ;  and  he  was 
naturally  anxious  to  avoid  the  snares  which  led  to  the  overthrow 
of  his  predecessor.  "And,  desiring  to  gain  favor  with  the  Jews," 
Festus  addresses  Paul  in  the  strange  and  apparently  unexpected 
question, — "Wilt  thou  go  up  to  Jerusalem,  and  there  be  judged 
of  these  things  before  me?"  It  seemed  like  an  entire  change  of 
front  on  the  part  of  the  governor.  It  had  this  plausible  foundation, 
that,  as  now  appeared,  these  were  more  ecclesiastical  than  political 
questions,  and  they  might  be  more  properly  settled  by  an  ecclesias- 
tical than  a  civil  court.  But  Paul  was  quick  enough  to  see  that  this 
would  deliver  him  into  the  hands  of  his  enemies,  even  if  a  trial 
should  ever  come  off.  He  could  save  himself  only  in  one  way. 
This  explains  the  course  he  took,  as  unexpected  to  Judge  and  court 
as  the  governor's  question  had  been  to  him. 


Verse  8.    The  impregnable  defences  of  simple  truth. 

4.     The  prisoner's  appeal, — vss.  10-12. 

With  dignity  and  serenity  of  spirit  Paul  answers  the  governor, 
"I  am  standing  before  Caesar's  judgment-seat,  where,"  as  a  Roman 
citizen,  "I  ought  to  be  judged."  The  charges  which  these  Jews 
allege  against  me  are  known  to  the  governer  to  be  trivial  and  base- 
less; and  to  transfer  my  case  from  this  Roman  tribunal  to  the 
judgment  of  the  Jewish  Sanhedrin  would  be  a  travesty  of  justice, 
against  which  I  am  bound  to  enter  my  most  solemn  protest.  If  I 
have  violated  any  law  of  the  empire,  I  am  ready  to  pay  with  my 
life  the  forfeit  of  my  crime.  But  if  the  sum  of  my  villainy  is  in 
the  baseless  allegations  of  my  accusers,  no  one,  not  even  the  pre- 
siding judge  in  this  tribunal,  may  justly  deliver  me  into  their  hands. 
And  having  no  recourse  to  prevent  it,  if  such  be  the  mind  of  the 
governor,  I  am  constrained  to  carry  my  case  from  under  his  juris- 
diction to  a  higher  court, — "I  appeal  unto  Caesar." 

364 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVI :  1-32 

Thus  by  one  master-stroke  Paul  delivers  himself  from  all  the 
machinations  of  his  Jewish  foes,  and  the  needless  concessions  of  a 
subservient  judge.  All  proceedings  against  him  are  stayed.  The 
prisoner  is  remanded  unto  the  hearing  of  Augustus;  and  the  chief 
priests  again  return  to  Jerusalem,  chagrined  and  disappointed  over 
the  failure  of  this  their  supreme  effort  to  reach  and  destroy  their 
renegade  countryman.  They  soon  had  enough  to  do  in  the  calami- 
ties that  were  fast  coming  upon  the  Holy  City.  We  have  no  knowl- 
edge that  they  ever  appeared  to  prosecute  their  charge  against 
Paul  before  Nero's  tribunal. 


Verses  lo-ii.     Standing  upon  one's  rights  is  sometimes  a  sacred  duty. 

Vss.  1-12.    Paul  before  Festus. 

I.    The  manner  in  which  Festus  regarded  religious  questions, — as  pertaining 

to  others,  not  himself,  or  as  being  trivial. 
II.     Reasons  why  religion  should  not  be  so  regarded: — 

1.  Man  has  a  real  interest  in  it. 

2.  He  is  bound  to  meet  its  requirements. 

3.  He  needs  its  provisions. 

4.  He  must  perish  if  destitute  of  it. —  (Barnes,  Rev.  Dr.  Albert.) 


Section  7. — Paul  before  Agrippa, — 25:13 26:32. 

13  Now  when  certain  days  were  passed  Agrippa,  the  king,  and  Bernice 
arrived  at  Caesarea,  and  saluted  Festus.  14  And,  as  they  tarried  there  many 
days,  Festus  laid  Paul's  case  before  the  king,  saying,  There  is  a  certain  man 
left  a  prisoner  by  Felix ;  15  about  whom,  when  I  was  at  Jerusalem,  the  chief 
priests  and  elders  of  the  Jews  informed  me,  asking  for  sentence  against  him, 

16  To  whom  I  answered,  that  it  is  not  the  custom  of  the  Romans  to  give 
up  any  man,  before  that  the  accused  have  the  accusers  face  to  face,  and  have 
had  opportunity  to  make  his  defence  concerning  the  matter  laid  against  him. 

17  When  therefore  they  were  come  together  here,  I  made  no  delay,  but  on 
the  next  day  sat  on  the  judgment-seat,  and  commanded  the  man  to  be  brought. 

18  Concerning  whom,  when  the  accusers  stood  up,  they  brought  no  charge  of 
such  evil  things  as  I  supposed;  19  but  had  certain  questions  against  him  of 
their  own  religion,  and  of  one  Jesus,  who  was  dead,  whom  Paul  affirmed  to 
be  alive.  20  And  I,  being  perplexed  how  to  inquire  concerning  these  things, 
asked  whether  he  would  go  to  Jerusalem  and  there  be  judged  of  these  matters. 
21  But  when  Paul  had  appealed  to  be  kept  for  the  decision  of  the  emperor,  I 
commanded  him  to  be  kept  till  I  should  send  him  to  Caesar.    22  And  Agrippa 

365 


XXVI:  i-i8]     THE    TESTIMONY    OF    THE    WITNESSES 

said  unto  Festus,  I  also  could  wish  to  hear  the  man  myself.  To-morrow, 
saith  he,  thou  shalt  hear  him. 

23  So  on  the  morrow,  when  Agrippa  was  come,  and  Bernice,  with  great 
pomp,  and  they  were  entered  into  the  place  of  hearing  with  the  chief  captains 
and  the  principal  men  of  the  city,  at  the  command  of  Festus,  Paul  was  brought 
in.  24  And  Festus  saith.  King  Agrippa,  and  all  men  who  are  here  present 
with  us,  j'e  behold  this  man,  about  whom  all  the  multitude  of  the  Jews  made 
suit  to  me,  both  at  Jerusalem  and  here,  crying  that  he  ought  not  to  live  any 
longer.  25  But  I  found  that  he  had  committed  nothing  worthy  of  death :  and, 
as  he  himself  appealed  to  the  emperor,  I  determined  to  send  him.  26  Of 
whom  I  have  no  certain  thing  to  write  unto  my  lord.  Wherefore  I  have 
brought  him  forth  before  you,  and  specially  before  thee,  King  Agrippa,  that, 
after  examination  had,  I  may  have  somewhat  to  write.  27  For  it  seemeth  to 
me  unreasonable,  in  sending  a  prisoner,  not  withal  to  signify  the  charges 
against  him. 

26:1  And  Agrippa  said  unto  Paul,  Thou  art  permitted  to  speak  for  thy- 
self. Then  Paul  stretched  forth  his  hand,  and  made  his  defence :  2  I  think 
myself  happy,  King  Agrippa,  that  I  am  to  make  my  defence  before  thee  this 
day,  touching  all  the  things  whereof  I  am  accused  by  the  Jews :  3  especially 
because  thou  art  expert  in  all  customs  and  questions  which  are  among  the 
Jews :  wherefore  I  beseech  thee  to  hear  me  patiently.  4  My  manner  of  life, 
then,  from  my  youth  up,  which  was  from  the  beginning  among  mine  own 
nation  and  at  Jerusalem,  know  all  the  Jews,  5  having  knowledge  of  me  from 
the  first,  if  they  be  willing  to  testify,  that  after  the  straitest  sect  of  our 
religion  I  lived  a  Pharisee.  6  And  now  I  stand  here  to  be  judged  for  the 
hope  of  the  promise  made  of  God  unto  our  fathers;  7  unto  which  promise 
our  twelve  tribes,  earnestly  serving  God  night  and  day,  hope  to  attain.  And 
concerning  this  hope  I  am  accused  by  the  Jews,  O  king!  8  Why  is  it  judged 
incredible  with  you  if  God  doth  raise  the  dead?  9  I  verily  thought  with  my- 
self that  I  ought  to  do  many  things  contrary  to  the  name  of  Jesus  of  Naza- 
reth. 10  And  this  I  also  did  in  Jerusalem :  and  I  both  shut  up  many  of  the 
saints  in  prisons,  having  received  authority  from  the  chief  priests,  and,  when 
they  were  put  to  death,  I  gave  my  vote  against  them.  11  And,  punishing 
them  oftentimes  in  all  the  synagogues,  I  strove  to  make  them  blaspheme ;  and, 
being  exceedingly  mad  against  them,  I  persecuted  them  even  unto  foreign 
cities.  12  Whereupon  as  I  journeyed  to  Damascus,  with  the  authority  and 
commission  of  the  chief  priests,  13  at  midday,  O  king,  I  saw  on  the  way  a 
light  from  heaven,  above  the  brightness  of  the  sun,  shining  round  about  me 
and  them  that  journeyed  with  me.  14  And,  when  we  were  all  fallen  to  the 
earth,  I  heard  a  voice  saying  unto  me,  in  the  Hebrew  language,  Saul,  Saul, 
why  persecutest  thou  me?  it  is  hard  for  thee  to  kick  against  the  goad.  15 
And  I  said,  Who  art  thou.  Lord?  And  the  Lord  said,  I  am  Jesus,  whom 
thou  persecutest.  16  But  arise,  and  stand  upon  thy  feet :  for  to  this  end  I 
have  appeared  unto  thee,  to  appoint  thee  a  minister  and  a  witness,  both  of  the 
things  wherein  thou  hast  seen  me,  and  of  the  things  wherein  I  will  appear 
unto  thee;  17  delivering  thee  from  the  people,  and  from  the  Gentiles,  unto 
whom  I  send  thee,  18  to  open  their  eyes,  that  they  may  turn  from  darkness 

366 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXV:  13-27 

to  light,  and  from  the  power  of  Satan  unto  God,  that  they  may  receive  remis- 
sion of  sins  and  an  inheritance  among  them  that  are  sanctified  by  faith  in  Me. 
19  Wherefore,  O  King  Agrippa,  I  was  not  disobedient  unto  the  heavenly  vi- 
sion :  20  but  declared  both  to  them  of  Damascus  first,  and  at  Jerusalem,  and 
throughout  all  the  country  of  Judea,  and  also  to  the  Gentiles,  that  they  should 
repent  and  turn  to  God,  doing  works  worthy  of  repentance.  21  For  this 
cause  the  Jews  seized  me  in  the  temple,  and  assayed  to  kill  me.  22  Having 
therefore  obtained  the  help  that  is  from  God,  I  stand  unto  this  day,  testify- 
ing, both  to  small  and  great,  saying  nothing  but  what  the  prophets  and  Moses 
did  say  should  come :  23  how  that  the  Christ  must  suffer,  and  how  that  he, 
first  by  the  resurrection  of  the  dead,  should  proclaim  light,  both  to  the  people 
and  to  the  Gentiles. 

24  And,  as  he  thus  made  his  defence,  Festus  said,  with  a  loud  voice,  Paul, 
thou  art  mad ;  thy  much  learning  is  turning  thee  mad.  25  But  Paul  saith,  I  am 
not  mad,  most  excellent  Festus ;  but  speak  forth  words  of  truth  and  soberness. 
26  For  the  king  knoweth  of  these  things,  unto  whom  also  I  speak  freely:  for 
I  am  persuaded  that  none  of  these  things  is  hidden  from  him;  for  this  hath 
not  been  done  in  a  corner.  27  King  Agrippa,  believest  thou  the  prophets?  I 
know  that  thou  believest.  28  And  Agrippa  said  unto  Paul,  With  but  little  per- 
suasion, thou  wouldest  fain  make  me  a  Christian.  29  And  Paul  said,  I  would 
to  God,  that,  whether  with  little  or  with  much,  not  thou  onl}^,  but  also  all  that 
hear  me  this  day,  might  become  such  as  I  am,  except  these  bonds.  30  And 
the  king  rose  up,  and  the  governor,  and  Bernice,  and  they  that  sat  with  them: 
31  and  when  they  had  withdrawn,  they  spake  one  to  another,  saying.  This  man 
doeth  nothing  worthy  of  death  or  of  bonds.  32  And  Agrippa  said  unto  Festus, 
Tliis  man  might  have  been  set  at  liberty,  if  he  had  not  appealed  unto  Caesar. 


I.  The  events  leading  up  to  the  hearing, — vss.  25:13-27.  2.  The  testimony  of 
the  apostle, — vss.  26:1-23.  3.  The  eifect  of  Paul's  faithful  witness, — vss. 
24-32. 


I.     The  events  leading  up  to  the  hearing, — vss.  2^:1^-27. 

Agrippa  H  and  Bernice  were  son  and  daughter  of  that  Herod, 
who  sixteen  years  before  had  been  smitten  by  the  Almighty  in  the 
theater  of  Csesarea.  They  were  a  profligate  couple ;  and,  while  the 
rumors  of  their  living  together  in  shameless  adultery  are  not  re- 
garded as  altogether  authentic,  there  was  nothing  in  their  char- 
acters or  lives  to  discredit  the  report.  Bernice  was  a  sort  of  Jewish 
Cleopatra.  A  woman  of  great  personal  beauty,  her  experience  with 
husbands  and  paramours  was  equal  to  that  of  the  Egyptian  queen. 
While  yet  a  child  she  was  betrothed  to  Mark,  the  son  of  the  Jewish 
alabarch  in  Alexandria.     He  died  before  the  marriage  was  con- 

367 


XXV:  13-27]     THE   TESTIMONY   OF   THE   WITNESSES 


I 


summated.  Shortly  after  she  was  married  to  Herod,  king  of 
Chalcis,  by  whom  she  became  the  mother  of  two  sons.  She  was 
left  a  widow  before  she  was  twenty  years  old,  and  went  to  live 
with  Agrippa,  her  brother.  To  quiet  the  scandal  of  their  living 
together,  she  was  married  to  Polemo,  king  of  Cilicia.  This  union 
was  of  short  duration;  and  she  soon  returned  to  her  brother's 
palace.  A  few  years  later,  in  the  Jewish  war,  she  allied  herself 
with  the  Roman  side,  and  became  the  mistress  of  the  commander, 
afterwards  emperor,  Vespasian,  and  later  of  his  son  Titus.  When 
fifty  years  old  she  went  to  Rome  and  sought  in  vain  to  renew  her 
intimacy  with  Titus,  now  exalted  to  be  sole  emperor.  She 
and  Agrippa  spent  their  last  days  in  retirement  in  the  Imperial 
Capital. 

It  was  after  her  separation  from  the  king  of  CiHcia  that  Bernice 
and  Agrippa  visited  Festus,  to  congratulate  him  on  his  accession  to 
power  as  procurator  of  the  province.  With  all  their  profligacy,  tra- 
ditional in  the  Herodian  house,  they  seemed  to  share  the  family 
instinct  for  some  sort  of  religion,  and  curiosity  about  things  occult 
and  supernatural.  When  therefore  the  governor  mentioned  Paul, 
and  dwelt  upon  the  extreme  bitterness  of  the  Jews  toward  him, 
and  that,  so  far  as  he  could  discover,  the  differences  between  them 
were  concerning  questions  of  their  own  religion,  and  "of  one  Jesus 
who  was  dead,  whom  Paul  affirmed  to  be  alive,"  their  curiosity 
was  excited,  and  Agrippa  greatly  desired  to  hear  him.  The  gov- 
ernor was  glad  to  give  his  visitors  the  opportunity  to  see  and  hear 
the  noted  prisoner,  as  he  had  reason  to  believe  the  king  was  well 
versed  in  the  laws  and  customs  of  the  Jewish  people,  and  could 
help  him  in  formulating  the  case,  which  he  must  soon  forward, 
with  the  prisoner,  to  his  royal  master  in  Rome. 

So,  on  the  next  day  the  king  and  Bernice  came,  in  all  the  pomp 
and  trappings  of  royalty,  attended  by  their  host,  the  governor,  and 
the  chiliarchs  of  the  army,  and  the  chief  men  of  the  city,  to  the 
place  of  hearing.  It  was  probably  the  same  place  in  which  Herod 
Agrippa  the  Great  had  made  his  blasphemous  speech,  accepting 
divine  honors,  and  being  stricken  to  death  by  a  divine  hand.  Into 
the  presence  of  this  brilHant  assembly  Paul  is  introduced  by  the 
governor,  who  declared  before  them  all  that  he  had  not  been  able 
to  discover  that  the  prisoner  had  done  anything  worthy  of  death. 
It    was    a    just    and    considerate    introduction;    and,    as    soon    as 

368 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVI :  1-23 

"Agrippa  said  unto   Paul,  Thou  art  permitted  to  speak  for  thy- 
self, the  apostle  stretched  forth  his  hand  and  made  his  defense." 


Verse  13.  The  contrast  of  Festus  with  Felix. — Vs.  19.  The  fact  and  the 
affirmation. — Vss.  24-27.  The  character  of  Festus  for  justice  and  consider- 
ateness. 

Vss.  18-19.    One  Jesus. 

I.    Merely  as  a  human  personage  in  this  world's  history,  Jesus  is  great. 
II.    Jesus  is  great,  because  he  is  the  central  subject  of  the  entire  Bible. 

III.  Also  because  of  his  great,  his  transcendent  work  of  atonement  and  re- 

demption. 

IV.  Also  in  His  person  and  nature  as  the  incarnate  Son  of  God. 

V.    Also  at  this  very  moment  (the  hearing  before  Festus),  He  was,  and  is 
now,  "Head  over  all  things  to  the  Church." 

VI.  Also  He  is  to  be  the  Supreme  and  Final  Judge  and  Awarder  of  the 

everlasting  destinies  of  men  and  angels. 

VII.  Also  because  such  is  His  connection  with  the  laws  and  government  and 

throne  of  God,  that  every  human  being  in  the  world  must  of  neces- 
sity sustain  a  personal  relation  to  Him. — {Smith,  Rev.  Dr.  J.  Henry.) 


2.     The  testimony  of  the  apostle, — vss.  26:1-2^. 

The  exquisite  courtesy  of  Paul's  address  can  hardly  escape  the 
notice  of  even  a  superficial  reader.  *T  think  myself  happy,  king 
Agrippa,  that  I  am  to  make  my  defence  before  thee  this  day  touch- 
ing all  the  things  whereof  I  am  accused  by  the  Jews,  especially 
because  thou  art  expert  in  all  customs  and  questions,  which  are 
among  the  Jews."  But  the  most  noticeable  fact  about  Paul's  speech 
is  the  marked  emphasis  which  he  immediately  proceeds  to  put  upon 
the  resurrection.  He  is  to  be  heard  upon  all  the  charges  brought 
against  him  by  the  Jews.  But  it  appears  at  once  that  the  sum  of 
all  these  charges  centers  in  his  teaching  concerning  the  resurrection 
from  the  dead  of  Jesus  of  Nazareth. 

It  is  to  be  observed  that  Paul  is  here  speaking  before  a  man 
who  is  an  expert  in  the  customs  and  expectations  of  the  Jewish 
people,  and  also,  as  would  seem,  familiar  with  the  notable  events 
in  the  life  of  the  prophet  of  Galilee,  for  the  apostle  assures  Festus 
that  "this  hath  not  been  done  in  a  corner." 

The  course  of  Paul's  testimony  is  not  difficult  to  follow.    The 

369 


XXVI:  1-23]      THE   TESTIMONY   OF   THE   WITNESSES 

promise,  which  God  had  made  to  their  fathers,  was  the  promise 
of  a  Messiah.  To  the  fulfihrnent  of  this  promise  the  children  of 
Israel  were  looking, — "Unto  which  promise  our  twelve  tribes,  ear- 
nestly serving  God  night  and  day,  hope  to  attain." 

As  to  the  fact,  Paul's  expectations  had  not  differed  from  those 
of  his  Jewish  brethren.  But  he  had  been  led  to  see  that  the  prom- 
ised Messiah  was  to  come  as  a  suffering,  dying  and  risen  Redeemer. 
This  was  the  hope  which  Israel  cherished.  They  were  mistaken  as 
to  the  character  and  mission  of  their  sovereign  Lord  and  Deliverer. 
He  himself  cherished  their  hope,  but  with  this  explanation,  that  it 
was  the  glorious  hope  of  a  Messiah-Saviour.  And  for  this  hope  he 
was  a  prisoner  in  bonds,  and  stood  before  the  king  and  governor 
to  be  judged, — the  hope  of  eternal  salvation  through  a  once  cruci- 
fied, dead,  and  buried,  but  now  risen  and  exalted  Saviour. 

The  death  and  resurrection  of  the  Christ  being  thus  an  essential 
article  of  his  belief,  Paul  proceeds  to  give  his  solemn  testimony 
to  the  fact  of  the  resurrection  of  Jesus  of  Nazareth,  in  a  plain, 
unvarnished  story  of  his  conversion,  through  the  appearance  to 
him  of  that  risen  and  glorified  Jesus  on  the  way  to  Damascus.  This 
was  not  an  egotistical  thing  for  Paul  to  do ;  and,  in  the  presence  of 
such  profligate  and  scoffing  auditors,  it  called  for  moral  courage  of 
the  highest  order.  What  he  had  been  as  a  persecutor  of  the  Naz- 
arenes,  and  what  he  had  now  become  as  an  untiring  preacher  of  the 
faith  he  had  once  destroyed,  were  well  known  to  his  accusers,  and 
perhaps  to  Agrippa.  Such  an  event  must  have  had  an  adequate 
cause.  That  adequate  cause  was  to  be  found  only  in  the  certainty 
of  the  resurrection  of  Jesus  of  Nazareth.  This  therefore,  as  a 
faithful  witness,  the  apostle  proclaimed. 

In  thus  preaching  a  risen  Saviour,  Paul  claims  that  he  did 
nothing  at  variance  with  the  teaching  of  the  Old  Testament  Scrip- 
tures. He  thus  anticipates  and  answers  the  charge  often  brought 
against  the  early  disciples.  He  could  not  be  justly  accused  of 
introducing  "an  unlawful  religion."  His  was  the  old  Hebrew 
faith,  that  for  many  years  had  been  admitted  to  lawful  standing 
among  the  religions  of  the  empire.  "Having  therefore,"  he  con- 
tinues, "obtained  the  help  that  is  from  God,  I  stand  unto  this  day 
testifying  both  to  small  and  great,  saying  nothing  but  what  the 
prophets  and  Moses  did  say  should  come;  how  that  the  Christ 
must  suffer,  and  how  that  He  first  by  the  resurrection  of  the  dead 

3/0 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XXVI :  1-23 

should  proclaim  light  both  to  the  people  and  the  Gentiles."  He 
thus  emphasizes  the  fact  that  Moses  and  the  prophets  taught  what 
he,  following  in  their  footsteps,  also  taught;  and  to  these  two 
things, — their  teaching  on  the  death  and  on  the  resurrection  of 
the  Messiah, — he  had  added  a  third  cardinal  truth,  upon  the  basis 
of  the  testimony  of  the  witnesses,  among  whom  he  now  numbers 
himself,  viz. — that  Jesus  of  Nazareth  was  that  preappointed  suffer- 
ing, risen,  and  glorified  Messiah ! 

This  is  Paul's  second  rehearsal  of  the  story  of  the  heavenly 
vision.  It  accords  substantially  with  his  testimony  on  the  castle- 
stairs,  and  with  Luke's  narrative  of  the  persecutor's  conversion. 
The  story  of  the  prisoner  in  Cassarea  gives  in  more  detail  the  risen 
Lord's  words  to  the  arrested  persecutor.  His  new  Master  outlines 
what  he  is  to  be  taught  more  at  length  by  Ananias  in  Damascus, — 
"Arise,  and  stand  upon  thy  feet;  for  to  this  end  have  I  appeared 
unto  thee,  to  appoint  thee  a  minister  and  a  witness  both  of  the 
things  wherein  thou  hast  seen  me,  and  of  the  things  wherein  I 
will  appear  unto  thee;  delivering  thee  from  the  people,  and  from 
the  Gentiles,  unto  whom  I  send  thee,  to  open  their  eyes,  that  they 
may  turn  from  darknss  to  light,  and  from  the  power  of  Satan  unto 
God,  that  they  may  receive  remission  of  sins,  and  an  inheritance 
among  them  that  are  sanctified  by  faith  in  me." 


Verses  4-5.    The  appeal  of  a  good  man  to  the  record  of  his  life. 

Vss.  &-7.    The  Hope  of  the  Promise. 

I.    The  Jews'  mistaken  view  of  it. 
II.     Paul's  spiritual  insight  of  it. 
III.    The  apostle  on  trial  for  his  view  of  it. 

Vss.  8-9.    The  Credibility  of  the  Resurrection. 

I.     The  supernatural  forces  involved  in  it. 
II.    The  convincing  testimony  establishing  it. 

Vs.  8.    The  Resurrection  Credible. 

I.    Let  us  look  this  difficulty  in  the  face. 
II.    Let  us  seek  to  remove  the  difficulty. 
III.    Let  us  consider  our  relation  to  this  truth. 

{Spurge on.  Rev.  Charles  H.) 
37^ 


XXVI:  10-23]     THE   TESTIMONY   OF   THE   WITNESSES 

Vss.  10-15.    Paul's  Conversion. 

I.    The  malignity  and  violence  of  the  Pauline  persecution. 
II.    The  radical  revolution  in  Paul's  character  and  life. 
III.    The  overwhelming  demonstration  herein  of  the  truth  of  Christianity. 

Vs.  18.    The  Apostle's  Commission. 

I.  Opening  blinded  eyes. 

II.  The  saving  turning. 

III.  The  remission  of  sins. 

IV.  The  heavenly  inheritance. 
V.  The  sanctifying  of  faith. 

Vs.  18.    Faith  in  Christ. 

I.    The  object  of  faith. 

II.  Nature  and  essence  of  the  act  of  faith. 

III.  The  power  of  faith. 

IV.  The  guilt  and  criminality  of  unbelief. — {Maclaren,  Rev.  Dr.  Alexander.) 

Vs.  18.    Christ's  Last  Gospel  Message. 

I.  To  open  their  eyes. 

II.  To  turn  them  from  darkness  to  light. 

III.  To  turn  them  from  the  power  of  Satan  unto  God. 

IV.  That  they  may  receive  forgiveness  of  sins. 

V.    And  an  inheritance  among  them  that  are  sanctified  through  faith  that  is 
in  me. —  {Clow,  Rev.  W.  M.,  B.  D.) 

Vs.  20.    Paul's  Preaching. 

I,    The  widespread  audience. 
II.    The  fundamental  truths. 

Vss.  22-23.    The  Pauline  Testimony. 

I.  Through  Divine  help. 

II.  Before  all  classes  of  men. 

III.  Conforming  to  Old  Testament  teaching. 

IV.  Emphasizing  Christ's  sufferings  and  resurrection. 

Vs.  19.    Visions  and  Obedience. 
I.    Visions. 
II.    Obedience. 

III.  The  rewards  of  obedience. —  (Hastings,  Rev.  Dr.  James.) 

372 


UNTO  THE  UTTERMOST  PART  OF  EARTH     [XXVI :  24-32 

Vs.  23.    Resurrection. 

I.    How  are  we  between  our  body's  dissolution  and  its  resurrection? 
II.     What  is  the  style  of  our  resurrection  body? 

{Crosby,  Rev.  Dr.  Howard.) 


3.     The  effect  of  Paul's  faithful  witness, — vss.  24.-^2. 

It  was  a  noble  defence  and  testimony  to  the  truth.  In  the  time 
and  circumstances  of  the  hearing, — in  the  distinguished  personnel 
of  the  prisoner's  audience, — in  the  belief-compelling  elements  of 
his  story, — in  the  wide  scope  of  his  testimony,  and  suggestive  reve- 
lation of  the  teaching  of  the  Old  Testament  Scriptures, — and  in 
the  fullness  of  the  salvation  he  proclaims; — in  all  these  and  other 
particulars,  this  defence  of  the  missionary  apostle  before  King 
Agrippa,  apart  even  from  its  inspiration,  takes  rank  among  the 
noblest  of  the  Christian  apologies. 

The  immediate  result  was  disappointing.  There  was,  indeed, 
a  unanimous  judgment  among  the  grandees  of  the  realm  that  Paul 
was  guiltless  of  any  conduct  requiring  the  cognizance  of  the  law, 
and  that,  but  for  his  appeal  to  the  Emperor,  he  might  at  once  be 
set  at  liberty.  As  to  any  permanent  influence  upon  those  to  whom 
he  spake,  Paul's  words  were  like  rain  upon  adamant.  To  the  gov- 
ernor the  preacher's  earnest  words  seem  but  the  ravings  of  a 
maniac;  while  the  sin-hardened  and  profligate  king  waved  him 
aside  with  mocking  incredulity, — "You  must  think  a  very  little  will 
make  me  a  Christian."  And  the  sitting  terminates  with  the  apostle's 
noble  and  Christian  prayer,  "I  would  to  God  that  whether  with  little 
or  with  much,  not  thou  only,  but  also  all  that  hear  me  this  day, 
might  become  such  as  I  am,  except  these  bonds." 


Verse  24.  The  Spirit-filled  man  will  often  seem  beside  himself  to  the 
men  of  the  world. — Vss.  31-32.  Men  of  clear  views  as  to  human  rights  are 
often  strangely  obtuse  as  to  the  justice  of  Divine  claims. 

Vss.  24-28.    Why  Faithful  Preaching  Is   often  Ineffective. 

I.    Illustrated  in  the  case  of  Festus. 
II.    Illustrated  in  the  case  of  Agrippa. 

Z7Z 


XXVII:  i-i I]     THE   TESTIMONY   OF   THE   WITNESSES 


Vs.  28.    Gospel  Truth. 

I.  The  mighty  energy  of  Gospel  truth. 

II.  The  sublime  aim  of  Gospel  truth. 

III.  The  practical  method  of  Gospel  truth. 

IV.  The  solemn  failure  of  Gospel  truth. —  {The  Homilist.) 

Vs.  29.    The  Philanthropy  of  the  Apostle  Paul. 
I.     Paul's  character. 
II.     Paul's  circumstances. 
III.    Paul's  wish. —  (The  Homilist.) 

Vs.  25.    A  Defence  of  Religious  Enthusiasm, 

I.    The  first  ingredient  of  it  is  a  deep  sense  of  eternity  in  the  heart. 
II.    The  second  is  a  deep  sense  of  God  leading  him  who  has  it  to  do  all 

things  to  His  glory. 
III.    The  third  is  a  fearless  and  consistent  adherence  to  the  language,  and 
the  doctrines,  and  morality  of  the  Bible. 

(Chalmers,  Rev.  Dr.   Thomas.) 


Section  8. — While  Journeying  to  Rome, — vss.  27:1 28:16. 

I  And  when  it  was  determined  that  we  should  sail  for  Italy,  they  deliv- 
ered Paul  and  certain  other  prisoners  to  a  centurion  named  Julius,  of  the 
Augustan  band.  2  And  embarking  in  a  ship  of  Adramyttium,  which  was 
about  to  sail  unto  the  places  on  the  coast  of  Asia,  we  put  to  sea,  Aristarchus, 
a  Macedonian,  of  Thessalonica,  being  with  us.  3  And  the  next  day  we 
touched  at  Sidon :  and  Julius  treated  Paul  kindly,  and  gave  him  leave  to  go 
unto  his  friends  and  refresh  himself.  4  And,  putting  to  sea  from  thence,  we 
sailed  under  the  lee  of  Cyprus,  because  the  winds  were  contrary.  5  And 
when  we  had  sailed  across  the  sea  which  is  off  Cilicia  and  Pamphylia,  we 
came  to  Myra,  a  city  of  Lycia.  6  And  there  the  centurion  found  a  ship  of 
Alexandria  sailing  for  Italy;  and  he  put  us  therein.  7  And  when  we  had 
sailed  slowly  many  days,  and  were  come  with  difficulty  over  against  Cnidus, 
the  wind  not  further  suffering  us,  we  sailed  under  the  lee  of  Crete,  over 
against  Salmone ;  8  and,  with  difficulty,  coasting  along  it,  we  came  unto  a 
certain  place,  called  Fair  Havens ;  nigh  whereunto  was  the  city  of  Lasea. 

9  And  when  much  time  was  spent,  and  the  voyage  was  now  dangerous, 
because  the  Fast  was  now  already  gone  by,  Paul  admonished  them,  10  and 
said  unto  them,  Sirs,  I  perceive  that  the  voyage  will  be  with  injury  and  much 
loss,  not  only  of  the  lading  and  the  ship,  but  also  of  our  lives.  11  But  the 
centurion  gave  more  heed  to  the  master  and  the  owner  of  the  ship  than  to 

374 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVH :  i-8 

those  things  which  were  spoken  by  Paul.  12  And,  because  the  haven  was  not 
commodious  to  winter  in,  the  more  part  advised  to  put  to  sea  from  thence, 
if  by  any  means  they  could  reach  Phoenix,  and  winter  there;  which  is  a 
haven  of  Crete,  looking  northeast  and  southeast.  13  And  when  the  south 
wind  blew  softly,  supposing  they  had  obtained  their  purpose,  they  weighed 
anchor  and  sailed  along  Crete,  close  in  shore. 


I.  Difficult  sailing, — vss.  1-8.    2.  Stormy  weather, — vss.  9-13. 


I.    Difficult  sailing, — vss.  1-8. 

It  is  worth  our  while  to  note  the  time  of  Paul's  journey  to 
Rome.  We  may  reckon  his  two  years'  detention  in  Caesarea  as 
beginning  about  the  ist  of  June,  A.  D.  58, — as  his  hearing  before 
Felix  occurred  less  than  two  weeks  after  his  arrival  in  Jerusalem, 
from  his  third  missionary  journey,  which,  we  have  seen  reason  to 
believe,  was  on  the  17th  of  May  of  that  year.  His  hearing  before 
Festus  therefore,  and  his  subsequent  testimony  in  the  presence  of 
Agrippa  and  Bernice,  probably  took  place  some  time  in  the  mid- 
summer of  the  year  A.  D.  60.  If  these  conjectures  be  correct  (and 
as  to  the  year  they  are  only  conjectures)  the  voyage  to  Rome 
must  have  begun  in  the  late  summer  of  that  year,  A.  D.  60, 
Whether  or  not  this  was  the  year,  we  are  warranted  by  the  sacred 
narrative  in  believing  that,  some  time  in  August  or  early  September, 
Julius  with  his  prisoners  embarked  at  Caesarea  and  set  sail  for 
Rome.  Touching  at  Sidon,  and  keeping  to  the  right  of  the  island 
of  Cyprus  to  land  at  Myra  on  the  coast  of  Lycia,  in  the  near 
vicinity  of  Patara,  their  course  was  not  an  unfamiliar  one  to  Paul. 
As  far  as  these  shores  they  were  for  the  most  part  doubling  on 
the  track  of  his  last  return  voyage. 

That  return  journey  seems  to  have  been  accomplished  in  com- 
parative ease  and  safety,  the  prevailing  northwest  winds  speeding 
them  on  their  way.  But  now  the  autumn  sailing  in  the  opposite 
direction  is  more  tedious  and  difficult,  encountering  the  same  winds 
now  adverse  to  their  purpose.  The  ship  on  which  they  had  em- 
barked had  cleared  for  Adramyttium,  its  home  port,  lying  on  the 
western  coast  of  Asia  not  far  from  Troy.  And  it  is  possible,  as- 
some  suppose,  that  it  was  Julius'  original  intention  to  go  all  the 

375 


XXVII:  9-13]     THE   TESTIMONY   OF   THE   WITNESSES 

way  to  Adramyttium,  and  thence  cross  over  via  Troy  to  Philippi, 
and  go  the  rest  of  the  journey  by  the  Via  Egnatia, — thus  avoiding 
a  long  winter  voyage.  But  for  some  reason,  changing  his  plan,  the 
centurion'  was  obliged  to  transfer  his  prisoners  to  another  vessel 
at  Myra;  and  happily  found  one  in  port  from  Alexandria,  whose 
destination  was  Italy,  on  which  they  continued  their  voyage.  The 
captain  of  this  vessel  coasted  along  the  southern  shore  of  Lycia  as 
far  as  Cnidus ;  but  here  he  encountered  the  strong  northwest  winds 
blowing  down  the  ^gean  Sea,  and  was  unable  to  make  any  head- 
way in  a  directly  western  course.  So  he  turned  his  ship  to  the 
southwest,  and  sought  the  shelter  of  the  lee  shores  of  Crete. 

One  bright  spot  is  to  be  seen  in  this  opening  section  of  Luke's 
story  of  the  voyage; — that  is  the  centurion's  courteous  treatment 
of  the  apostle  and  his  companions.  At  Sidon,  Julius  gave  him 
permission  to  go  ashore;  and  doubtless  accompanied  by  Luke  and 
Aristarchus,  he  visited  the  brethren,  and  was  much  refreshed.  Very 
different  would  have  been  his  experience,  had  he  been  in  the  hands 
of  his  embittered  fellow-countrymen.  But  the  kindness  of  friends 
could  not  make  Paul's  journey  to  Rome  anything  but  a  trial;  and 
soon  his  faith  and  patience  were  to  be  sorely  tested. 


2.    Stormy  weather, — vss.  9-13. 

The  navigation  of  the  Mediterranean  in  Paul's  day  was  sus- 
pended, in  large  measure,  during  the  winter  months, — the  period 
of  activity  on  the  sea  running  from  the  middle  of  March  to  the 
middle  of  November.  For  coasting  vessels  it  was  regarded  as 
venturesome  as  early  as  the  autumnal  equinox.  The  larger  ships, 
engaged  in  the  grain-carrying  trade  from  Egypt  to  Italy,  could 
ordinarily  continue  in  business,  with  some  risk  indeed,  till  the  close 
of  navigation. 

Such  was  the  vessel  in  which  the  centurion  had  chosen  to 
convey  his  prisoners  to  Italy.  But,  even  with  so  large  a  vessel,  it 
required  expert  seamanship  to  carry  it  safely  against  the  rising 
winds  and  turbulent  seas.  The  captain  was  glad  to  take  advantage 
of  the  sheltering  shore  of  the  large  island  of  Crete:  and,  keeping 
close  in  shore,  which  he  could  safely  do  in  a  northwest  wind,  he 
brought  his  vessel  to  the  indifferent  harbor  of  Fair  Havens.    The 

376 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVH  :  9-13 

question  here  arose  whether  to  winter  at  Fair  Havens,  or  try  to 
sail  forty  miles  further  west,  and  take  advantage  of  the  more 
secure  harbor  of  Phoenix.  It  was  after  the  equinox,  which  that 
year  occurred  on  the  24th  of  September;  and  they  were  justified 
in  expecting  an  increasingly  stormy  season.  Some,  therefore, 
thought  they  should  stay  where  they  were,  even  though  Fair 
Havens  was  not  as  commodious  a  haven  as  Phoenix.  Of  this  num- 
ber was  the  prisoner  Paul,  who  forewarned  the  authorities  on 
board  of  the  impending  injury  and  loss.  The  prisoner  had  not  yet 
gained  that  ascendancy  over  his  fellow-voyagers  which  he  acquired 
a  few  days  later;  and  his  judgment  was  overruled.  He  had  prob- 
ably had  more  experience  in  the  navigation  of  the  eastern  Mediter- 
ranean, with  his  many  voyages  and  three  shipwrecks,  than  any  of 
them :  but  the  captain  carried  Julius  and  the  ship's  officers  with 
him  in  the  determination  to  run  the  risk,  and  if  possible  reach 
Phoenix,  where  they  would  find  a  safe  harbor  in  all  kinds  of 
weather.  "The  port  was  formed  by  an  island  lying  in  front  of  it, 
and  having  two  entrances  looking  respectively  to  the  southeast  and 
northeast." —  ( Lewin. ) 

After  some  delay  the  wind  came  on  to  blow  softly  from  the 
south.  They  yielded  to  its  gentle  solicitation,  lifted  their  anchor, 
unfurled  their  sails,  and  pointed  the  vessel's  prow  into  the  western 
sea.    It  was  a  fatal  decision. 


Verse  3.  The  character  of  Julius : — Compare  the  character  of  other  Ro- 
man officers. — Vs.  21.  Paul's  friendly  interest  in  the  voyage  and  voyagers : — 
a  prisoner  would  naturally  be  unconcerned  and  silent;  not  so  the  prisoner 
from  Caesarea. 


General  Reflections  on  the  Voyage  to  Rome. 

1.  The  omissions  and  insertions  of  the  inspired  record  are 
often  inexplicable,  but  not  accidental.  The  entire  antediluvian  his- 
tory is  comprehended  in  one  hundred  and  fifty  verses ;  and  nearly 
half  as  many  are  taken  up  with  the  story  of  getting  a  wife  for 
Isaac.  Three  verses  tell  the  story  of  Paul's  second  visit  to  Europe ; 
and  fifty-seven  are  needed  for  the  record  of  this  voyage  from 
Caesarea  to  Puteoli. 

2.  This  voyage  shows  how  truly  and  wonderfully,  yet  strangely, 

0/7 


XXVII :  14-38]  THE    TESTIMONY   OF   THE   WITNESSES 

God  often  answers  prayer.  For  many  years  Paul  had  wanted  to 
visit  Rome :  but  it  had  never  been  in  his  thought  to  have  his 
desire  fulfilled  at  the  expense  of  the  Roman  government. 

3.  A  sea  voyage  is  often  a  revelation  of  character.  We  some- 
times think  less  of  those  with  whom  we  have  crossed  the  ocean  than 
we  did  before  the  voyage.  Paul  grew  constantly  in  the  esteem  and 
confidence  of  his  fellow-voyagers  from  the  beginning. 


Sub-section  2. — The  Tempest, — vss.  14-38. 

14  But,  after  no  long  time,  there  beat  down  from  it  a  tempestuous  wind, 
which  is  called  Euraquilo :  15  and  when  the  ship  was  caught,  and  it  could 
not  face  the  wind,  we  gave  way  to  it,  and  were  driven.  16  And,  running 
under  the  lee  of  a  small  island  called  Cauda,  we  were  able,  with  difficulty,  to 
secure  the  boat:  17  and  when  they  had  hoisted  it  up,  they  used  helps,  under- 
girding  the  ship ;  and,  fearing  lest  they  should  be  cast  upon  the  Syrtis,  they 
lowered  the  gear,  and  so  were  driven.  18  And,  as  we  labored  exceedingly 
with  the  storm,  the  next  day  they  began  to  throw  the  freight  overboard ;  19 
and  the  third  day  they  cast  out  with  their  own  hands  the  tackling  of  the 
ship.  20  And  when  neither  sun  nor  stars  shone  upon  us  for  many  days,  and 
no  small  tempest  lay  on  us,  all  hope  that  we  should  be  saved  was  now  taken 
away. 

21  And,  when  they  had  been  long  without  food,  then  Paul  stood  forth 
in  the  midst  of  them,  and  said.  Sirs,  ye  should  have  hearkened  unto  me,  and 
not  have  set  sail  from  Crete,  and  have  gotten  this  injury  and  loss.  22  And 
now  I  exhort  you  to  be  of  good  cheer ;  for  there  shall  be  no  loss  of  life 
among  you,  but  only  of  the  ship.  23  For  there  stood  by  me  this  night  an 
angel  of  the  God  whose  I  am,  whom  also  I  serve,  24  saying,  Fear  not,  Paul; 
thou  must  stand  before  Caesar :  and  lo,  God  hath  granted  thee  all  them  that 
sail  with  thee.  25  Wherefore,  sirs,  be  of  good  cheer :  for  I  believe  God,  that 
it  shall  be  even  so  as  it  hath  been  spoken  unto  me.  26  But  we  must  be  cast 
upon  a  certain  island. 

27  But,  when  the  fourteenth  night  was  come,  as  we  were  driven  to  and 
fro  in  the  sea  of  Adria,  about  midnight  the  sailors  surmised  that  they  were 
drawing  near  to  some  country :  28  and  they  sounded,  and  found  twenty 
fathoms ;  and,  after  a  little  space,  they  sounded  again,  and  found  fifteen  fath- 
oms. 29  And,  fearing  lest  haply  we  should  be  cast  ashore  on  the  rocky 
ground,  they  let  go  four  anchors  from  the  stern,  and  wished  for  the  day. 
30  And,  as  the  sailors  were  seeking  to  flee  out  of  the  ship,  and  had  lowered 
the  boat  into  the  sea,  under  color  as  though  they  would  lay  out  anchors 
from  the  foreship,  31  Paul  said  to  the  centurion  and  to  the  soldiers,  Except 
these  abide  in  the  ship,  ye  cannot  be  saved.  32  Then  the  soldiers  cut  away 
the  ropes  of  the  boat,  and  let  her  fall  off. 

2S  And,  while  day  was  coming  on,  Paul  besought  them  all  to  take  some 

378 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVH :  14-20 

food,  saying,  This  is  the  fourteenth  day  that  ye  wait  and  continue  fasting, 
having  taken  nothing.  34  Wherefore  I  beseech  you  to  take  some  food :  for 
this  is  for  your  safety :  for  there  shall  not  a  hair  perish  from  the  head  of  any 
of  you.  35  And  when  he  had  said  this,  and  had  taken  bread,  he  gave  thanks 
to  God  in  the  presence  of  all ;  and  he  brake  it  and  began  to  eat.  36  Then 
were  they  all  of  good  cheer,  and  themselves  also  took  food.  2)7  And  we  were 
in  all  in  the  ship  two  hundred,  three  score  and  sixteen  souls.  38  And  when 
they  had  eaten  enough,  they  lightened  the  ship,  throwing  out  the  wheat  into 
the  sea. 


Fighting  the  storm, — vss.  14-20.  2.  The  apostle's  encouragement, — vss. 
21-26.  3.  Frustrating  the  sailors'  scheme, — vss.  2^-32.  4.  Getting  strength 
for  the  emergency, — vss.  33-38. 


I.    Fighting  the  storm, — vss.  14-20. 

The  gentle  southern  breeze  seems  to  have  lulled  the  sailors 
into  a  feeling  of  unwarranted  security;  and  they  coasted  along 
through  the  quiet  waters,  trailing  the  vessel's  one  boat  behind  them. 
Suddenly  the  scene  changes.  A  tempestuous  gale, — the  Euraquilo, 
— sweeps  down  upon  them  from  the  mountain  ranges  of  north- 
eastern Crete,  as  fiercely  as  the  stormy  winds  rush  down  the  wad- 
ies  of  Lebanon  upon  the  low-lying  sea  of  Galilee.  "The  ship  was 
caught,  and  could  not  face  the  wind,"  and  so  the  navigators  gave 
way  to  it,  and  were  driven  off  their  course  toward  the  southwest. 
This  soon  brought  them  under  the  lee  shores  of  Cauda,  or  Clauda, 
as  the  little  island  is  variously  named.  Here,  taking  advantage  of 
the  quieter  waters,  they  hoisted  the  boat  on  board;  and  passing 
cables  around  the  hull  of  the  ship  to  strengthen  it  against  the 
wrenchings  of  the  tempest,  they  made  all  possible  preparations  for 
weathering  the  gale.  They  were  fearful  lest  the  northeast  wind 
should  blow  them  over  into  the  shallow  waters  of  Africa's  sandy 
shore :  but  the  utmost  they  could  do  was,  with  storm-sail  set,  to 
keep  the  vessel  scudding  before  the  tempest  in  a  more  westerly 
course.  Meanwhile,  that  the  ship  might  not  sit  so  low  in  the  sea, 
they  began  to  throw  overboard  the  freight  and  useless  tackling. 
But,  with  all  their  efforts,  beneath  the  darkening  skies,  with  no  sun 
nor  star  to  show  them  whither  they  were  being  driven,  all  hope  of 
being  finally  saved  was  taken  away. 

379 


XXVII:  21-26]    THE   TESTIMONY   OF   THE   WITNESSES 


Vss.  14-26.    In  the  Tempest. 

I.    Man's  vain  efforts. 
II.    The  hopeless  look  to  the  dark  skies. 
III.    The  confident  look  beyond  the  stars. 

Vs.  20.    Wrecked,  But  Not  Reckless. 

The  cry  of  a  despairing  soul. 
I.    Sometimes  we  have  been  glad  to  hear  that  cry. 
II.    Sometimes  we  have  greatly  deplored  it. 
III.     Sometimes  we  have  sympathized  with  it. 

{Spurgeon,  Rev.  Charles  H.) 

Vs.  29.    Life  a  Voyage. 


The  conduct  of  men 


I.     In  the  beginning"! 
II.    In  the  progress     V  of  the  voyage. 
III.    At  the  end  J  {The  Homilist.) 


2.    The  apostle's  encouragement, — vss.  21-26. 

The  awful  distress  and  panicky  condition  of  the  nearly  three 
hundred  people  on  board  can  be  imagined  perhaps :  who  could 
describe  it?  Not  less  difficult  would  it  be  to  express  the  effect  of 
the  Roman  prisoner's  words,  and  the  Divine  assurance  of  deliver- 
ance which  came  from  his  lips. 

It  is  certainly  an  impressive  picture  which  Luke  sketches  for 
us,  in  which  Paul  stands  before  that  despairing  company  in  the 
serenity  of  an  unfaltering  faith  in  the  God  of  the  sea  and  the 
storm, — the  God  to  whom  he  belonged  and  whom  he  served,  with 
the  assurance  that  not  one  of  them  should  perish,  though  the  cav- 
erns of  the  deep  seemed  yawning  to  engulf  them  at  any  moment. 
Reminding  them  that  they  had  brought  this  trouble  upon  them- 
selves, he  bids  them,  nevertheless,  to  be  of  good  cheer, — "For  there 
stood  by  me  this  night  an  angel  of  the  God  whose  I  am,  whom  also 
I  serve,  saying,  'Fear  not  Paul ;  thou  must  stand  before  Caesar : 
and  lo,  God  hath  granted  thee  all  them  that  sail  with  thee.'  Where- 
fore, sirs,  be  of  good  cheer,  for  I  believe  God,  that  it  shall  be  even 
so  as  it  hath  been  spoken  unto  me." 

380 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVH :  23-25 

I 
Verse  24.     Paul's  life  on  board  was  manifestly  one  of  prayer:  and  his 

prayers  were  not  for  himself  alone,  but  for  his  fellow-voyagers. 


Vs.  23.    Relationship  and  Service. 
I.    Whose  I  am. 
II.    Whom  I  serve. 
III.    This  is  the  Divine  order. 


Vss.  24-25.    Paul's  Short  Creed. 

"I  believe  God," — What  it  involved? — 
I.    Confidence  in  God's  care. 
II.    Trust  in  God's  promise. 
III.    Assurance  of  answered  prayer. 


Vss.  23-24.    Paul's  Fifth  Vision. 

I.    Paul  as  the  teacher  of  Providence. 
II.    Paul  as  the  servant  of  Divine  Providence. — (^The  Homilist.) 


Vs.  23.    God's  True  Servants. 

I.    Their  essential  character. 
II.    Their  high  privilege. 
III.     Their  social  value. — (The  Homilist.) 


Vss.  23^24.    Providence. 

I.     Providence  will  always  accomplish  its  designs. 
II.     Frequently  by  unexpected  and  unlikely  means. 

III.    Faith  in  Providence,  instead  of  suppressing,  will  stimulate  to  exertion. 

(The  Homilist.) 

Vs.  23.    The  Christian  Man  God's  Property  and  God's  Servant. 

I.    God's  property. 

(1)  By  creation. 

(2)  By  sustenance. 

(3)  By  redemption. 
II.    God's  servant. 

(i)  This  service  deep  enough  to  control  all  our  being. 

(2)  Abiding  enough  to  continue  through  all  our  history. 

(3)  Comprehensive  enough  to  include  all  our  life. 

{The  Homilist.) 

381 


XXVII:  27-32]   THE   TESTIMONY   OF   THE   WITNESSES 


Vss.  6-44.    The  Voyage  of  Life. 

I.    In  the  voyage  of  life  we  have  a  great  variety  in  our  contemporaries. 
II.    In  the  voyage  of  life  the  severest  trials  are  common  to  all. 

III.  In  the  voyage  of  life  special  communications  from  God  are  mercifully 

vouchsafed. 

IV.  In  the  voyage  of  life  one  morally  great  man,  however  poor,  is  of  im- 

mense service  to  his  contemporaries. —  {The  Homilist.) 


Vs.  24.    Paul  and  Nero. 

I.  The  contrast  in  their  positions. 

II.  The  contrast  as  to  their  intellectual  endowments  and  accomplishments. 

III.  The  contrast  as  to  their  affectional  natures. 

IV.  The  contrast  as  to  their  views  of  life  and  ambitions. 

V.    The   chief   difference  between   Paul   and   Nero   was   in  their   religious 
views  and  experiences. 
VI.    The  contrast  in  their  conduct  in  facing  death. 

(Cobern,  Rev.  Dr.  C.  M.) 


3.     Frustrating   the  sailors'  scheme, — vss.   2y-^2. 

For  two  weeks  they  were  driven  before  the  tempest.  It  was 
a  fortnight  of  unalleviated  anxiety.  But  at  last  to  the  experienced 
judgment  of  the  sailors  their  affairs  were  coming  to  a  crisis.  Their 
quickened  senses  detected  signs  of  their  nearing  land,  and  this  was 
confirmed  by  the  soundings.  It  is  now  believed  that  the  vessel  was 
being  driven  into  what  in  our  time  is  known  as  St.  Paul's  Bay  in 
the  island  of  Malta.  On  the  south  side  of  this  bay  a  long  ledge 
of  rocks  runs  out  toward  the  east.  It  is  thought  that  the  sharp  ears 
of  the  sailors  caught  the  faint  sound  of  the  distant  breakers  beating 
on  these  rocks,  inaudible  though  it  was  to  a  landsman's  ears,  because 
borne  away  by  the  wind  that  was  driving  them  forward.  Whatever 
it  was,  the  time  for  action  had  come.  To  keep  the  vessel  from 
being  driven  on  the  rocky  shore,  they  cast  out  four  anchors  from 
the  stern.  To  drop  them  from  the  bow  would  have  swung  the  ship 
around  with  danger  of  swamping  it,  or  of  bringing  the  stern  upon 
the  hidden  ledge.  Then,  making  believe  that  an  anchor  from  the 
bow,  the  common  place  from  which  to  cast  anchors,  would  steady 

382 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XX VH :  33-38 

the  ship  if  carried  far  enough  forward,  the  sailors  prepared  to 
lower  the  boat  so  as  to  carry  the  anchor  out  some  distance  ahead. 
They  really  meant,  under  cover  of  this  device,  to  abandon  the  ship 
and  reach  the  shore  in  the  boat.  Paul's  eye  was  quick  enough  to 
see  through  this  sinister  design;  and  he  disclosed  it  to  the  cen- 
turion, at  whose  command  the  soldiers  cut  the  boat  adrift.  The 
sailors  were  then  obliged  to  make  common  cause  with  their  fellow- 
voyagers,  and  immediately  set  to  work  in  the  endeavor  to  beach  the 
vessel  on  some  sandy  shore.  All  this  occurred  during  the  fourteenth 
night  since  they  left  the  harbor  of  Fair  Havens.  During  all  this 
time,  so  great  had  been  their  anxiety  and  absorption  in  the  perils 
of  their  situation,  none  of  them  had  eaten  any  food. 


Vs.  31.    The  Use  of  Means  in  God's  Plans. 

I.    The  safety  of  all  on  board  had  been  guaranteed  by  the  Divine  promise. 
II.    If  the  sailors  abandoned  the  ship  the  whole  company  would  be  lost. 


4.     Getting  strength  for   the   emergency, — vss.   33-38. 

With  the  breaking  of  the  day,  it  was  evident  to  all  that  the 
critical  moment  had  come;  and  while  the  land  was  in  sight  every 
one  would  need  special  strength  if  he  would  escape  alive.  Then 
Paul  stood  forth  again,  the  God-appointed  leader,  though  a  pris- 
oner. What  he  had  told  them  days  ago  was  being  fulfilled;  and, 
renewing  the  assurance  of  the  ultimate  safety  of  all  in  the  vessel,  he 
exhorts  them  to  use  the  means  in  their  power  necessary  for  secur- 
ing that  safety  by  strengthening  their  bodies  with  food.  Then  he 
himself  set  the  example,  and  when  "he  had  taken  bread,  he  gave 
thanks  to  God  in  the  presence  of  all ;  and  he  brake  it  and  began 
to  eat." 

Paul's  example  was  contagious.  The  ship's  company  were 
cheered  by  his  words  and  deeds,  and  began  to  eat,  while  the  storm 
still  beat  upon  them,  and  while  happily  the  anchors  continued  to 
hold.  Two  hundred  and  seventy-six  people  took  part  in  this  final 
meal.  They  were  abundantly  fed,  and  made  ready  for  the  emer- 
gency which  was  now  upon  them. 

383 


XXVII:  39-40]    THE   TESTIMONY   OF   THE   WITNESSES 

Verse  35.  Faith  is  the  spring  of  cheerfulness. — Vs.  35.  Thanksgiving  is 
possible  under  all  circumstances. — Vs.  36.  The  contagion  of  an  unwavering 
faith. 


Sub-section  3. — The  Wreck, — vss.  39-44. 

39  And  when  it  was  day,  they  knew  not  the  land :  but  they  perceived  a 
certain  bay  with  a  beach,  and  they  took  counsel  whether  they  could  drive  the 
ship  upon  it.  40  And,  casting  off  the  anchors,  they  left  them  in  the  sea,  at 
the  same  time  loosing  the  bands  of  the  rudders ;  and,  hoisting  up  the  foresail 
to  the  wind,  they  made  for  the  beach. 

41  But,  lighting  upon  a  place  where  two  seas  met,  they  ran  the  vessel 
aground ;  and  the  foreship  struck  and  remained  unmovable,  but  the  stern  be- 
gan to  break  up  by  the  violence  of  the  waves.  42  And  the  soldiers'  counsel 
was  to  kill  the  prisoners,  lest  any  of  them  should  swim  out  and  escape.  43 
But  the  centurion,  desiring  to  save  Paul,  stayed  them  from  their  purpose; 
and  commanded  that  they  who  could  swim  should  cast  themselves  overboard, 
and  get  first  to  the  land ;  44  and  the  rest,  some  on  planks,  and  some  on  other 
things  from  the  ship.  And  so  it  came  to  pass,  that  they  all  escaped  safe  to 
the  land. 


I.     The  ineffectual  plan  to  beach  the  vessel, — vss.  39-40.    2.  The  breaking  up 
of  the  ship,  and  the  escape  of  all  on  board, — vss.  41-44. 


I.     The  ineffectual  plan  to  beach  the  vessel, — vss.  39-40. 

The  purpose  of  the  sailors  seemed  to  be  now  all  that  was  left 
for  them  to  do.  As  they  neared  the  inner  shores  of  the  wide  gulf, 
driven  by  the  tempest,  they  discovered  a  smaller  bay  just  before 
them,  with  a  beach  or  sandy  shore,  into  which  it  seemed  entirely 
feasible  to  drive  the  prow  of  the  vessel  now  disencumbered  of  all 
but  its  human  freight.  If  they  could  do  this,  though  the  billows 
beat  upon  the  rocks  both  to  the  right  and  to  the  left,  it  would  be 
possible  for  all  on  board  to  step  ashore  with  comparative  ease  and 
safety.  So  they  cut  the  four  anchors  adrift,  and  loosed  the  rudder 
bands  so  that  the  two  long  oars  (which  served  the  purpose  of 
rudders,  one  on  each  side  of  the  stern,  which  had  been  lifted  out 
of  the  way  of  the  casting  of  the  anchors)  might  be  let  down  into 
the  sea,  and  used  to  guide  the  ship  on  its  final  and  perilous  voyage. 
It  was  more  perilous  than  they   supposed.     As  they  neared  the 

384 


UNTO  THE  UTTERMOST  PART  OF  EARTH   [XXVH :  41-44 

shore  the  northern  arm  of  the  bay  was  seen  to  be  an  island,  sepa- 
rated from  the  mainland  by  a  narrow  channel.  Through  this  chan- 
nel the  waters  rushed  to  meet  and  clash  with  the  stronger  current 
setting  in  through  the  wider  entrance.  No  steersman  could  hold 
the  ship  to  a  prescribed  course  in  this  conflict  of  opposing  seas ; 
and,  despite  all  efforts,  before  they  could  reach  the  shore,  the 
vessel's  prow  seems  to  have  stuck  in  a  bank  of  mud,  while  the 
stern  was  at  the  mercy  of  the  raging  floods. 


2.     The  breaking  up  of  the  ship,  and  the  escape  of  all  on  hoard, — 

vss.  4I--44. 

The  end  soon  came.  The  vessel  had  been  under  a  tremendous 
strain,  driven  before  the  tempest  for  over  five  hundred  miles,  and 
was  well-nigh  ready  to  fall  to  pieces,  notwithstanding  the  sailors' 
undergirding,  which  was  useless  so  long  as  the  mainmast  remained 
to  serve  as  a  lever  to  pry  open  the  timbers  of  the  center.  And 
under  the  merciless  beating  of  the  waves  the  entire  vessel  soon 
went  to  pieces. 

The  soldiers,  true  to  their  bloody  vocation,  or  perhaps  knowing 
that  they  would  have  to  answer  with  their  own  lives  for  the 
escape  of  any  committed  to  their  trust,  were  minded  to  kill  their 
prisoners.  But  the  centurion  was  more  humane  than  his  sub- 
ordinates ;  and  he  was  particularly  desirous  to  save  Paul,  for  whom 
he  had  come  to  entertain  the  highest  regard.  He  was  willing, 
therefore,  to  take  the  risk  of  any  getting  away,  and  kept  the  sol- 
diers from  their  barbarous  purpose,  and  "commanded  that  they  who 
could  swim  should  cast  themselves  overboard,  and  get  first  to  the 
land,  and  the  rest,  some  on  planks,  and  some  on  other  things  from 
the  ship.    And  so  it  came  to  pass  that  they  all  escaped  safe  to  land." 


Verses  39-41.  Human  effort  often  fails;  God's  plan  never  does. — ^Vs.  43. 
The  risks  of  humane  feelings  and  counsels :  Julius  would  spare  the  lives  of  his 
prisoners,  even  if  his  own  should  be  the  forfeit. 


385 


XXVIII :  1-6]  THE   TESTIMONY   OF   THE   WITNESSES 


Sub-section  4. — The  Stay  in  Malta, — vss.  28:1-10. 

I  And  when  we  were  escaped,  then  we  knew  that  the  island  was  called 
Melita.  2  And  the  barbarians  showed  us  no  common  kindness;  for  they 
kindled  a  fire,  and  received  us  all,  because  of  the  present  rain,  and  because  of 
the  cold.  3  But  when  Paul  had  gathered  a  bundle  of  sticks,  and  laid  them 
on  the  fire,  a  viper  came  out  by  reason  of  the  heat,  and  fastened  on  his  hand. 
4  And  when  the  barbarians  saw  the  venomous  creature  hanging  from  his 
hand,  they  said  one  to  another.  No  doubt  this  man  is  a  murderer,  whom, 
though  he  hath  escaped  the  sea,  yet  Justice  hath  not  suffered  to  live.  5  How- 
beit  he  shook  off  the  creature  into  the  fire  and  took  no  harm.  6  But  they 
expected  that  he  would  have  swollen  or  fallen  down  dead  suddenly:  but 
when  they  were  long  in  expectation  and  beheld  nothing  amiss  come  to  him, 
they  changed  their  minds,  and  said  that  he  was  a  god. 

7  Now  in  the  neighborhood  of  that  place  were  lands  belonging  to  the 
chief  man  of  the  island,  named  Publius,  who  received  us,  and  entertained  us 
three  days  courteously.  8  And  it  was  so,  that  the  father  of  Publius  lay  sick 
of  fever  and  dysentery:  unto  whom  Paul  entered  in,  and  prayed,  and,  laying 
his  hands  on  him,  healed  him.  9  And,  when  this  was  done,  the  rest  also 
that  had  diseases  in  the  island  came,  and  were  cured;  10  who  also  honored 
us  with  many  honors;  and  when  we  sailed,  they  put  on  board  such  things  as 
we  needed. 


I.    Paul  and  the  Maltese,— vss.  1-6.     2.  Paul  and  Puhlius.—vss.  y-io. 


I.    Paul  and  the  Maltese, — vss.  1-6. 

This,  Paul's  fourth  shipwreck,  seems  to  have  occurred  in  the 
latter  part  of  October.  It  was  winter ;  and  the  voyagers,  escaping 
the  buffetings  of  the  sea,  must  have  suffered  intensely  from  the 
cold.  The  islanders  were  a  hospitable  people  and  showed  the  cast- 
a-ways  no  little  kindness,  and,  first  of  all,  kindled  fires  because  of 
the  cold  and  the  rain.  Doubtless  all  hands  were  busy  gathering  fuel 
for  the  flames;  and  Paul  was  not  behind  the  rest.  In  the  bundle 
of  sticks  he  gathered  lay  a  viper,  torpid  from  the  cold,  which  was 
warmed  to  life  by  the  heat  of  the  fire,  and  fastened  its  deadly  fangs 
upon  Paul's  hand.  The  natives  knew  the  venomous  character  of 
the  serpent,  and  confidently  believed  the  apostle  was  a  doomed  man. 
No  doubt  he  was  a  criminal,  and  though  the  waves  had  spared 
him,  the  avenger  was  still  on  his  track,  and  Justice  would  not 

386 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVHI :  7-10 

suffer  him  to  live.  But  Paul  was  under  the  protection  of  the  risen 
Saviour's  promise  (Mark  16:18),  and  shook  off  the  viper  into  the 
fire,  and  suffered  no  harm.  It  was  a  marvel  to  the  onlookers,  and 
when  they  saw  that  nothing  amiss  came  to  him,  whereas  they 
expected  to  see  him  fall  down  dead,  they  changed  their  minds  and 
proclaimed  him  a  god. 


Verse  2.    The  effectual  appeal  of  distress, — Vs.  4.     Hasty  judgments  are 
likely  to  be  unjust. — Vs.  4.    The  universal  belief  in  Nemesis. 


2.    Paul  and  Publius, — vss.  y-io. 

At  the  time  of  this  shipwreck  the  island  of  Malta  was  under 
the  jurisdiction  of  the  Propraetor  of  Sicily,  and  was  under  the 
immediate  control  of  his  deputy,  who  was  called  the  "Primate  of 
the  Maltese."  Luke  calls  him  the  "chief  man  of  the  island."  His 
name  was  Publius.  Following  the  dictates  of  his  humane  nature, 
he  shared  the  hospitable  instincts  of  his  people,  and  received  and 
entertained  the  shipwrecked  company  with  great  courtesy.  The 
cast-a-ways  had  naught  with  which  to  repay  this  universal  kindness ; 
but  the  centurion's  prisoner  was  able  to  give  the  governor  such 
return  as  he  could  have  obtained  nowhere  else.  The  sick  father  is 
healed  with  prayer  and  the  laying  on  of  the  apostle's  hands.  Nor 
does  the  benign  recompense  end  in  the  governor's  household.  "All 
that  had  diseases  in  the  island  came,  and  were  cured."  In  this  way 
God  honored  His  servant,  and  made  provision  for  his  wants,  and 
for  all  his  fellow-voyagers.  So,  when  they  sailed  away  from  Malta, 
they  went  on  board  with  an  abundant  supply  of  all  necessary  things. 
It  was  a  wonderful  experience,  that  three  months'  sojourn  among 
them  of  Paul  and  his  Rome-ward  bound  fellow-travelers.  They 
honored  the  sojourners  with  many  honors :  and  doubtless  the  seed 
of  the  Gospel  planted  in  that  island-home  soon  grew  into  a  living 
Church  of  the  risen  Nazarene.  "Indeed,  if  we  may  believe  the 
ancient  martyrologies,  Publius  himself  became  a  convert,  and  was 
the  first  bishop  of  Malta." — (Lewin.) 


Verse  7.  The  character  and  conduct  of  Publius, — another  Roman  officer 
of  good  repute. — ^Vss.  9-10.  The  ministry  of  healing  then  as  now  effectual  in 
opening  human  hearts. 

387 


XXVIII:  I I-I3]  THE   TESTIMONY   OF   THE   WITNESSES 


Sub-section  5. — The  arrival  in  Rome, — vss.  11-16. 

II  And  after  three  months  we  set  sail  in  a  ship  of  Alexandria,  which  had 
wintered  in  the  island,  whose  sign  was  The  Twin  Brothers.  12  And,  touch- 
ing at  Syracuse,  we  tarried  there  three  days.  13  And  from  thence  we  made  a 
circuit,  and  arrived  at  Rhegium:  and  after  one  day  a  south  wind  sprang  up, 
and  on  the  second  day  we  came  to  Puteoli ;  14  where  we  found  brethren, 
and  were  entreated  to  tarry  with  them  seven  days,  and  so  we  came  to 
Rome.  15  And  from  thence  the  brethren,  when  they  heard  of  us,  came  to 
meet  us  as  far  as  the  Market  of  Appius  and  the  Three  Taverns;  whom 
when  Paul  saw,  he  thanked  God  and  took  courage.  16  And  when  we  en- 
tered into  Rome,  Paul  was  suffered  to  abide  by  himself  with  the  soldier  that 
guarded  him. 


The  voyage  from  Malta, — vss.  11-13.     2.   The  land  journey  to  Rome, — 
vss.  14-16. 


I.    The  Voyage  from  Malta, — vss.  11-13. 

The  short  winter  of  southern  Italy  was  soon  over,  and  after 
three  months'  sojourn  in  Malta,  it  was  possible  to  resume  the  jour- 
ney by  sea  with  entire  safety.  It  was  probably  early  in  February 
that  Julius  took  passage  for  his  prisoners  and  soldiers  in  another 
grain-vessel  from  Alexandria,  bound  for  Puteoli  in  the  bay  of 
Naples,  the  usual  landing-place  for  such  merchandise  destined 
for  Rome.  The  ship,  Luke  tells  us,  bore  the  sign  of  the  "Dioscuri," 
—"The  Twin  Brothers,"— "Castor  and  Pollux,"— the  tutelary  di- 
vinities of  mariners. 

A  straight  course  a  little  east  of  north,  of  one  hundred  miles, 
brought  them  to  Syracuse,  the  famous  capital  of  Sicily,  fallen  from 
its  ancient  glory,  but  even  in  that  day  a  large  and  flourishing 
commercial  emporium.  Here  they  tarried  for  three  days,  probably 
for  purposes  of  trade,  or  possibly  waiting  for  a  favorable  wind 
which  should  carry  them  safely  through  the  straits  of  Messina. 
Sailing  from  Syracuse  they  were  obliged  to  "fetch  a  compass"  or 
make  a  circuit,  in  reaching  Rhegium,  the  modern  Reggio,  the 
present  capital  of  Calabria.  This  was  probably  to  take  advantage 
of  the  western  winds,  from  which  they  were  cut  off  at  Syracuse 
by  the  high  range  of  which  Mt.  JEtna  is  a  part. 

388 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVHI :  14-16 

Remaining  one  day  at  Rhegium  for  a  change  of  wind,  they  were 
soon  favored  with  one  from  the  south,  which  blew  them  through 
the  famous  strait,  and  safely  past  both  Scylla  and  Charybdis,  and 
carried  them  speedily  onward  over  the  one  hundred  and  eighty-two 
miles  from  Rhegium  to  Puteoli,  the  destination  of  the  vessel,  and 
the  end  of  the  apostle's  memorable  voyage. 


Verse  11.  Not  Castor  and  Pollux,  but  the  God  of  the  apostle,  brought 
the  second  grain-ship  to  renowned  Syracuse,  through  Scylla  and  Charybdis, 
and  to  beauteous  Puteoli. 


2.     The  land-journey  to  Rome, — vss.  14-16. 

The  landing  at  Puteoli  brought  Paul  into  Italy, — the  Italy  he 
had  longed  to  visit, — and  at  the  most  beauteous  portion  of  its 
shores.  To  the  left  of  the  pier,  on  which  he  landed,  lay  the  beau- 
tiful Baiae,  the  famous  seaside  resort  of  the  grandees  of  Rome, 
while  on  the  right  and  around  the  promontory  that  separated  this 
small  bay  from  the  larger  one  of  Naples,  of  which  it  formed  a 
part,  towered  Vesuvius,  and  at  its  base  nestled  the  charming  but 
wicked  Pompeii,  in  less  than  twenty  years  doomed  to  an  over- 
whelming destruction. 

But  Paul  was  most  interested  in  the  little  company  of  believers, 
whom  he  found  in  Puteoli.  Yielding  to  their  solicitations,  and 
with  the  consent  of  the  kind-hearted  Julius,  he  tarried  with  them 
seven  days.  We  may  well  believe  that  during  this  period  messen- 
gers were  sent  forward  to  Rome,  to  announce  the  coming  of  the 
Church's  great  leader. 

Then  began,  probably  in  February,  the  slow  journey  of  one 
hundred  and  forty-one  miles  to  the  Imperial  Capital.  Thirty-three 
miles  from  Puteoli  they  reached  the  famous  Appian  Way,  on  which 
they  traveled  the  rest  of  the  journey,  with  a  possible  use  of  the 
canal  from  Terrecina  to  Appii-Forum.  About  sixty  miles  further 
on  they  came  to  the  Forum  or  Market  of  Appius.  Here  a  company 
of  Christians  from  Rome  met  the  great  apostle ;  and  at  the  Three 
Taverns,  ten  miles  nearer  the  city,  another  company  joined  them. 
And  when  Paul  "saw  them  he  thanked  God,  and  took  courage." 
His  heart  was  touched  by  this  evidence  of  the  interest  and  devotion 

389 


XXVIII  :i4-i6]  THE   TESTIMONY    OF   THE   WITNESSES 

of  brethren,  many  of  whose  faces  probably  he  had  never  seen  in 
the  flesh. 

So  he  girded  himself  anew  with  strength  for  that  last  thirty- 
eight  miles ;  and,  entering  the  city  by  the  Porta  Capena,  "so,"  says 
Luke,  "we  came  to  Rome," — not  as  Paul  had  planned,  but  as  Paul's 
gracious  Master  had  willed.  The  hand  that  had  led  him  all  the  way 
led  him  still ;  and  under  Divine  guidance  Julius  consigned  his  pris- 
oner to  the  custody  of  the  kind-hearted  Burrhus,  the  Prefect  of  the 
Praetorian  Guard,  by  whom  "Paul  was  suffered  to  abide  by  himself, 
with  the  soldier  that  guarded  him." 

Vs.  14.    "And  so  We  Came  to  Rome." 

I.    Life  on  shipboard. 
II.    Life  in  Malta. 
III.    Life  on  the  Appian  Way. 

Vs.  14,    Providence  in  Paul's  Life. 

I.    We  have  here  the  accomplishment  of  a  long-cherished  purpose. 
II.     It  was  a  purpose  accomplished  in  a  very  different  way  from  what  Paul 

expected. 
III.     Paul's  entrance  into  Rome  accomplished  really  all  that  he  desired. 

(Taylor,  Rev.  Dr.  William  M.) 

Vs.  14.    Going  to  Rome. 

I.    God's  way  often  not  our  way. 

II.  Difficulties  safely  passed  over. 

III.  Gratitude  for  present  mercies. 

IV.  Doing  good  under  adverse  circumstances. 

Vs.   15.      SOUL-INSPIRATION  FROM   HuMAN   SYMPATHY. 

I.    God's  sympathy  manifested  through  man's. 
II.    The  less  may  strengthen  and  inspire  the  greater. — (The  Homilist.) 

Vs.  15.    The  Meeting  at  Appii-forum. 

I.     Paul  regarded   it  as  an  expression  of  the  sympathy  of  the  Christian 
Church  in  Rome. 
II.    He  regarded  it  as  a  token  of  God's  providential  care. 

III.  He  regarded  it  as  prophetic  of  the  universal  triumph  of  Christianity. 

^  {The  Homilist.) 

390 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVHI :  17-31 


Section  9. — Life  in  Rome, — vss.  17-31. 

17  And  it  came  to  pass,  that,  after  three  days  he  called  together  those 
that  were  the  chief  of  the  Jews ;  and,  when  they  were  come  together,  he 
said  unto  them,  I,  brethren,  though  I  had  done  nothing  against  the  people, 
or  the  customs  of  our  fathers,  yet  was  delivered  prisoner  from  Jerusalem  into 
the  hands  of  the  Roman :  18  who,  when  they  had  examined  me,  desired  to 
set  me  at  liberty,  because  there  was  no  cause  of  death  in  me.  19  But  when 
the  Jews  spake  against  it  I  was  constrained  to  appeal  unto  Caesar;  not  that 
I  had  aught  whereof  to  accuse  my  nation.  20  For  this  cause  therefore  did  I 
entreat  you  to  see  and  to  speak  with  me :  for  because  of  the  hope  of  Israel  I 
am  bound  with  this  chain.  21  And  they  said  unto  him,  We  neither  received 
letters  from  Judea  concerning  thee,  nor  did  any  of  the  brethren  come  hither 
and  report  or  speak  any  harm  of  thee.  22  But  we  desire  to  hear  of  thee 
what  thou  thinkest :  for,  as  concerning  this  sect,  it  is  known  to  us  that  every- 
where it  is  spoken  against. 

23  And,  when  they  had  appointed  him  a  day,  they  came  to  him  into  his 
lodging  in  great  number;  to  whom  he  expounded  the  matter,  testifying  the 
kingdom  of  God,  and  persuading  them  concerning  Jesus,  both  from  the  law 
of  Moses  and  from  the  prophets,  from  morning  till  evening.  24  And  some 
believed  the  things  which  were  spoken,  and  some  disbelieved.  25  And  when 
they  agreed  not  among  themselves,  they  departed  after  that  Paul  had  spoken 
one  word,  Well  spake  the  Holy  Spirit  through  Isaiah,  the  prophet,  unto  your 
fatherS;  26  saying, 

Go  thou  unto  this  people,  and  say. 

By  hearing  ye  shall  hear,  and  shall  in  no  wise  understand; 

And  seeing  ye  shall  see,  and  shall  in  no  wise  perceive: 

27  For  this  people's  heart  is  waxed  gross, 
And  their  ears  are  dull  of  hearing. 
And  their  eyes  they  have  closed; 

Lest  haply  they  should  perceive  with  their  eyes, 

And  hear  with  their  ears. 

And  understand  with  their  heart. 

And  should  turn  again, 

And  I  should  heal  them. 

28  Be  it  known  therefore  unto  you,  that  this  salvation  of  God  is  sent  unto 
the  Gentiles :  they  will  also  hear. 

30  And  he  abode  two  whole  years  in  his  own  hired  dwelling,  and  re- 
ceived all  that  went  in  unto  him,  31  preaching  the  kingdom  of  God,  and  teach- 
ing the  things  concerning  the  Lord  Jesus  Christ  with  all  boldness,  none  for- 
bidding him.  

I.  A  general  survey  of  the  situation, — vss.  17-31.  2.  Paul's  preliminary  in- 
terview with  the  chief  Jews  of  Rome, — vss.  17-22.  3.  The  apostle's  formal 
address  to  his  countrymen, — vss.  23-28.  4.  Paul's  two  years'  private  min- 
istry in  Rome, — vss.  30-31. 

391 


XXVIII:  19-31]  THE   TESTIMONY   OF   THE   WITNESSES 


I.    A  general  survey  of  the  situation, — vss.  17-31. 

If  the  chronology  we  have  been  following  be  correct  (and  at 
the  utmost  it  can  hardly  be  more  than  a  year  or  two  amiss),  Paul 
reached  Rome  in  the  early  spring  of  A.  D.  61.  Five  years  later 
the  war  broke  out  which  filled  Palestine  with  blood  and  mourning; 
and  in  three  years  more  it  ended  in  the  overthrow  of  Jerusalem, 
and  the  utter  extinction  of  the  Jewish  nationality.  Even  while 
Paul  was  yet  a  prisoner  in  Caesarea,  there  were  many  indications 
of  the  impending  conflict.  The  fanaticism  of  the  Jews  was  bring- 
ing them  into  frequent  collisions  with  their  Roman  rulers. 

In  Rome  itself  the  affairs  of  the  rising  faith  had  not  yet  reached 
their  lowest  and  darkest  culmination.  Christianity  had  not  yet,  in 
the  estimation  of  the  ruling  powers,  become  differentiated  from 
the  ancient  faith  of  the  Jewish  people,  and  so  far  had  escaped  being 
branded  as  a  "religio  illicita," — an  unlawful  religion.  Nero  was 
on  the  throne,  a  young  man  not  yet  thirty  years  of  age.  He  was 
under  the  influence  of  the  humane  Burrhus,  Prefect  of  the  Prae- 
torians, and  of  the  philosopher  Seneca ;  and  was  yet  to  develop  into 
that  monster  of  cruelty  and  lust,  which  he  became  after  the  death 
of  Seneca,  and  when  the  infamous  Tigellinus  had  succeeded  Bur- 
rhus in  the  Prefecture  of  the  Guards.  Paul,  therefore,  was  treated 
with  great  kindness  and  consideration,  and  had  reason  to  hope  that, 
whether  his  Jewish  enemies  appeared  against  him  or  not,  he  would 
be  ultimately  acquitted  and  released. 


2.    Paul's  preliminary  interview  with  the  chief  Jews  of  Rome, — 

vss.  17-22. 

It  was  just  in  this  juncture  of  affairs  that  the  apostle  was 
brought  to  Rome.  Two  companies  of  his  fellow-disciples  had  met 
him  en  route;  and  doubtless  in  the  city  itself  there  was  ready  to 
greet  him  a  larger  number  of  those  to  whom  he  had  written  from 
Corinth  three  years  before  that  masterpiece  of  inspired  literature, 
known  to  us  as  "The  Epistle  to  the  Romans."  But  Paul's  first 
thought,  as  he  treads  the  streets  of  the  great  metropolis,  is  of  his 
fellow-countrymen.     And  so,  three  days  after  his  long  journey  is 

392 


UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVHI :  23-38 

ended,  he  sends  for  the  heads  of  the  House  of  Israel,  to  bring  to 
them  the  glad  tidings  which  he  had  proclaimed  elsewhere.  To  dis- 
arm their  prejudices,  and  conciliate  their  favor,  he  rehearses  the 
story  of  his  arrest  and  imprisonment,  declaring  to  them, — as  he 
had  done  to  Agrippa,  that  for  "the  hope  of  Israel"  he  was  a  pris- 
oner in  chains ; — "I,  brethren,  though  I  had  done  nothing  against 
the  people,  or  the  customs  of  our  fathers,  yet  was  delivered  prisoner 
from  Jerusalem  into  the  hands  of  the  Romans :  who,  when  they 
had  examined  me,  desired  to  set  me  at  liberty,  because  there  was 
no  cause  of  death  in  me.  But  when  the  Jews  spake  against  it,  I 
was  constrained  to  appeal  unto  Caesar ;  not  that  I  had  aught  whereof 
to  accuse  my  nation.  For  this  cause  therefore  did  I  entreat  you 
to  see  and  to  speak  with  me :  for  because  of  the  hope  of  Israel  I 
am  bound  with  this  chain." 

By  these  conciliatory  words  Paul  gained  the  end  he  desired, 
an  interested  hearing.  The  Roman  Jews  had  not  heard  anything 
about  him  either  from  letters  or  visitors, — which  fact  was  prob- 
ably due  to  Paul's  case  being  lost  sight  of  during  his  two  years' 
detention  in  Caesarea,  and  the  absorption  of  his  enemies  in  the 
critical  affairs  of  their  people  in  Palestine.  "But,"  said  they,  "we 
desire  to  hear  of  thee  what  thou  thinkest:  for  as  concerning  this 
sect,  it  is  known  to  us  that  everywhere  it  is  spoken  against."  So, 
on  the  appointed  day,  they  gathered  in  great  numbers  to  his  lodgings 
to  hear  him. 


3.     The  apostle's  formal  address  to  his  countrymen, — vss.  2^-28. 

Luke's  narrative  gives  us  in  briefest  lines  a  deeply  interesting 
and  pathetic  picture  of  the  veteran  missionary,  seated  among  his 
Hebrew  kindred,  with  the  scroll  of  the  Old  Testament  evidently 
open  upon  his  knee,  and  with  them  searching  and  finding  in  it  the 
story  of  Redeeming  Mercy. 

In  this  last  and  solemn  ministry  to  those,  for  whose  salvation 
he  had  so  recently  written  to  Rome  that  he  was  filled  with  intensest 
longing,  and  could  wish  himself  anathema  from  Christ,  he  is  led 
along  the  two  great  lines  of  thought  on  which  he  had  been  accus- 
tomed to  dwell  in  the  synagogues  of  the  Dispersion.  He  first  of  all 
"testifies  the  kingdom  of  God," — manifestly  explaining  the  true 
nature  of  the  Messianic  realm.    That  Messiah  was  to  reign  over  a 

393 


XXVIII :  23-38]  THE   TESTIMONY   OF   THE   WITNESSES 

redeemed  humanity.  They  were  not  mistaken  in  expecting  that 
their  promised  Messiah  would  sit  upon  the  throne  of  David.  But 
he  was  to  reach  that  throne  by  the  way  of  the  Cross; — this  they 
had  overlooked.  The  Messiah's  death  and  resurrection  were  to 
precede  his  exaltation. 

The  apostle  now  seeks  "to  persuade"  his  Jewish  brethren  "con- 
cerning Jesus,"  and  to  convince  them  by  the  testimony  of  the  wit- 
nesses that  He  was  their  long-looked- for  Messiah,  and  that  He  had 
fulfilled  in  every  way  their  own  prophetic  Scriptures.  In  setting 
forth  this  part  of  his  theme,  the  apostle  would  necessarily  dwell 
upon  the  salient  features  of  the  life  of  Jesus  and  the  story  of  his 
ministry.  So  he  had  done  in  other  places :  and  here  he  rehearses 
what  to  many  of  his  hearers  may  have  been  a  famiHar  story.  And 
doubtless  he  placed  special  emphasis  upon  the  suggestive  accord 
of  the  life  and  work  of  the  Nazarene  with  the  prophecies  of  their 
revered  Sacred  Writings. 

That  they  might  see  the  confirmation  of  this  testimony  he  turned 
then  to  those  Scriptures,  and  brought  their  cogent  message  to  his 
countrymen  "from  the  law  of  Moses,"  and  "from  the  prophets," — 
so  earnest  and  thorough  his  search  of  the  Sacred  Oracles,  that,  well- 
nigh  from  dawn  to  dark,  his  message  fell  upon  the  ears  of  his 
brethren. 

Shall  we  be  guilty  of  irreverence  if  we  endeavor  to  traverse 
some  of  the  lines  of  the  apostle's  thought?  We  may  not,  indeed, 
undertake  to  say  what  Paul  said,  but  may  be  reasonably  sure  that 
no  discussion  of  such  a  theme  by  such  a  man  could  have  passed 
by  the  great  chain  of  Messianic  Scriptures,  on  which  we  rest  to-day. 
Beginning  with  the  protevangelium  of  Eden  (Gen.  3:15),  and 
dwelling  on  the  promised  Shiloh  of  the  dying  prophet-patriarch 
(Gen.  49:10),  and  Balaam's  "Star  out  of  Jacob"  (Num.  24:17),  he 
would  surely  light  on  the  text  cited  both  by  Peter  (Acts  3  :22)  and 
Stephen  (Acts  7:37),  concerning  the  prophet  like  unto  Moses,  who 
was  to  arise  from  the  bosom  of  Israel  to  teach  them  the  way  of 
the  Lord,  and  whom  they  were  enjoined  to  obey  (Deut.  18:18-19). 

Was  this  all  that  Paul  could  find  in  the  law  of  Moses  to  sup- 
port his  case?  If  so,  then  surely  his  argument  was  inconclusive! 
The  very  soul  of  his  contention  must  have  been,  as  he  declared 
before  Agrippa,  and  in  divers  other  places,  that  the  Messiah  was 
to  be  a  suflferer.    He  was  to  come  as  a  sacrifice  for  sin, — to  die,  and 

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UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVHI :  23-38 

then  to  rise  again.  Would  he  not  then  turn  to  that  ancient  sacri- 
ficial system;  and  find  in  the  very  Tabernacle  itself  a  shadow  and 
type  of  God  dwelling  in  the  midst  of  His  people, — of  Christ  as  "the 
light  of  the  world,"  and  "the  bread  of  life,"  and  "the  mercy-seat" 
of  His  people,  bloodsprinkled  and  glory-crowned,  before  which  in 
the  Holy  of  Holies  the  accepted  worshipper,  saved  by  blood,  may 
henceforth  safely  bow?  Would  he  not  find,  as  John  the  Baptist  had 
found,  in  the  lamb  of  the  daily  oblation,  and  in  the  Paschal  Lamb, 
a  type  of  the  "Lamb  of  God  who  taketh  away  the  sin  of  the  world." 
Could  he  fail  to  remind  them  of  the  double  sacrifice  of  the  two 
birds,  in  the  cleansing  of  the  leper,  where  one  rises  from  the  very 
embrace  of  a  bloody  death,  to  fly  away  on  joyful  wing  into  the 
free  air  of  heaven, — the  offering  in  its  entirety  a  suggestive  and 
beautiful  type  of  Him  who  died  a  bloody  death,  but  rose  a  living 
messenger  of  life  and  salvation?  Ah!  how  that  old  and  seemingly 
dead  law  of  Moses,  to  which  they  so  fondly  clung,  must  have  burned 
and  glowed  with  supernal  fires,  as  the  earnest  and  eloquent  preacher 
collated  its  testimony  to  the  Messiahship,  and  death  and  resurrec- 
tion of  the  lowly  Nazarene ! 

But  Paul  was  only  half-done.  He  turns  now  from  "the  law  of 
Moses"  to  "the  prophets,"  and  finds  in  them  also  conclusive  evi- 
dence of  the  two  great  truths  which  he  was  teaching. 

Jesus  of  Nazareth  was  born  in  the  midst  of  supernatural  cir- 
cumstances in  Bethlehem  of  Judea,  according  to  their  own  prophet 
Micah  (5:2).  Through  Him  a  fountain  had  been  opened  to  the 
house  of  David,  and  to  the  inhabitants  of  Jerusalem,  for  sin  and 
uncleanness,  as  had  been  foretold  by  their  own  Zechariah  (13:1). 
It  was  Jesus  the  Christ  of  whom  Isaiah  spake, — "Surely  He  hath 
borne  our  griefs,  and  carried  our  sorrows."  .  .  .  "He  was  wounded 
for  our  transgressions.  He  was  bruised  for  our  iniquities ;  the 
chastisement  of  our  peace  was  upon  Him,  and  by  His  stripes  we  are 
healed."  .  .  .  "He  was  cut  off  out  of  the  land  of  the  living  for  the 
transgression  of  my  people  to  whom  the  stroke  was  due.  And  they 
made  His  grave  with  the  wicked,  and  with  a  rich  man  in  His 
death."     (53:4-5  and  8-<>.) 

But  it  was  this  same  Jesus  the  Christ,  of  whom  David  sang, — 
"Thou  wilt  not  leave  my  soul  to  Sheol;  neither  wilt  Thou  suffer 
Thy  Holy  One  to  see  corruption,"  (Psalm  16:10),  And  the  song 
of  Isaiah  (9:6)  has  the  same  theme,  as,  in  numbers  so  combined 

395 


XXVIII:  23-31]  THE   TESTIMONY   OF   THE   WITNESSES 

and  glorified  in  Handel's  matchless  oratorio,  he  sings,  "Unto  us  a 
child  is  born,  unto  us  a  son  is  given ;  and  the  government  shall  be 
upon  His  shoulder:  and  His  name  shall  be  called  Wonderful, 
Counsellor,  Mighty  God,  Everlasting  Father,  Prince  of  Peace." 

We  cannot  affirm  that  this  was  the  precise  line  of  thought  pur- 
sued by  the  apostle;  but  we  may  be  reasonably  sure  that  sub- 
stantially these  Scriptures  were  among  those  on  which  he  dwelt, 
as,  tracing  the  life  and  ministry  of  Jesus  of  Nazareth,  he  went 
down  with  Him  to  the  shadows  of  Gethsemane,  and  the  darkness 
of  the  rock-hewn  sepulchre,  and  rose  with  Him  triumphant  to  the 
heights  of  life  to  die  no  more. 

The  argument  must  have  grown  under  the  master's  hand  to  an 
overwhelming  climax  of  persuasive  and  convincing  power.  There 
can  hardly  be  a  doubt  that  Paul  himself  felt  that  it  was  well-nigh 
irresistible,  and  that,  if  his  Jewish  kindred  rejected  it,  they  would 
be  left  absolutely  without  excuse.  And  hence  the  awfully  stern  and 
solemn  yet  inexpressibly  sad  words  with  which,  from  Isaiah's 
prophecies,  he  turns  henceforth  to  the  Gentiles.  Some  went  forth 
from  the  prisoner's  lodging,  in  the  gloaming  of  that  spring-time 
evening,  believing;  but  others,  and  probably  the  larger  number, 
continued  unbelieving  and  disobedient,  to  whom  Paul  said, — "Well 
spake  the  Holy  Spirit  through  Isaiah  the  prophet  unto  your 
fathers, — • 

'Go  thou  unto  this  people  and  say, 

By  hearing  ye  shall  hear,  and  shall  in  no  wise  understand; 
And  seeing  ye  shall  see,  and  shall  not  perceive : 
For  this  people's  heart  is  waxed  gross, 
And  their  ears  are  dull  of  hearing. 
And  their  eyes  they  have  closed; 
Lest  haply  they  should  perceive  with  their  eyes, 
And  hear  with  their  ears, 
And  understand  with  their  hearts, 
And  should  turn  again, 
And  I  should  heal  them.' 

Be  it  known,  therefore,  unto  you  that  this  salvation  of  God  is  sent 
unto  the  Gentiles :  they  will  also  hear." 

Before  the  devotees  of  the  synagogue  in  Corinth,  and  the  Coun- 
cil in  Jerusalem,  and  now  to  the  Jews  in  Rome,  Paul  speaks  his  last 
and  ineffectual  words ;  and  there  is  a  pathetic  sadness  in  his  final 

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UNTO  THE  UTTERMOST  PART  OF  EARTH  [XXVHI :  23-31 

utterance  here  and  there.  He  knew  and  had  written  that  "a  harden- 
ing in  part  had  befallen  Israel,  until  the  fullness  of  the  Gentiles 
were  come  in."  But  he  sorrowed,  nevertheless,  over  the  judicial 
blinding  of  so  many  of  his  kindred.  And  doubtless  in  this  parting 
interview  his  great  soul  bows  in  the  overwhelming  grief,  to  which 
he  had  given  expression  three  years  before  in  his  letter  to  the 
Church  in  Rome, — "I  have  great  sorrow  and  unceasing  pain  in 
my  heart;  for  I  could  wish  that  I  were  anathema  from  Christ  for 
my  brethren's  sake,  my  kinsmen  according  to  the  flesh,  who  are 
Israelites;  whose  is  the  adoption,  and  the  glory,  and  the  covenants 
and  the  giving  of  the  law,  and  the  service  of  God,  and  the 
promises;  whose  are  the  fathers,  and  of  whom  is  Christ  as  con- 
cerning the  flesh,  who  is  over  all,  God  blessed  forever,  Amen." 


4.     Paul's  two  years'  private  ministry  in  Rome, — vss,  30-31. 

Luke's  narrative  closes  abruptly, — no  one  can  say  why.  The 
apostle  continued  his  ministry  in  Rome,  but  no  more  to  his  Hebrew 
kindred.  For  two  years  he  awaited  the  adjudication  of  his  cause. 
The  result  of  the  final  hearing  on  his  appeal  is  not  certainly  known. 
Many  things  lead  us  to  believe  that  Paul  was  acquitted  and  set 
free,  and  this  is  the  all  but  universal  judgment  of  those  who  have 
examined  the  matter.  But  what  is  written  alone  remains,  and  this 
is  the  annalist's  record, — "And  he  abode  two  whole  years  in  his 
own  hired  dwelling,  and  received  all  that  went  in  unto  him,  preach- 
ing the  kingdom  of  God,  and  teaching  the  things  concerning  the 
Lord  Jesus  Christ  with  all  boldness,  none  forbidding  him." 


Verse  17.  "To  the  Jew  first"  was  the  rule  of  Paul's  ministry,  though  he 
had  been  commissioned  the  apostle  to  the  Gentiles. — Vs.  20.  "The  hope  of 
Israel"  was  greatly  misunderstood  by  Israel,  but  was,  nevertheless,  a  precious 
reality. — Vs.  23.  There  were  two  great  ideas  in  all  Paul's  preaching,  espe- 
cially to  his  Jewish  kindred,  as  appears  at  Antioch,  in  Pisidia  (13 •■32-38), — 
at  Thessalonica  (17:3), — at  Rome  (28:23), — and  in  his  prison  life  (28:31)  ;— 
these  were:  (i)  The  true  nature  of  Messiah's  kingdom,  as  involving  the 
Cross  before  the  Crown, — and  (2)  That  Jesus  of  Nazareth  was  the  prophe- 
sied Messiah. 

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XXVIII:  31]      THE   TESTIMONY   OF   THE   WITNESSES 


Concluding  Corollaries. 

1.  A  sane  and  reverent  interpretation  of  the  Acts  of  the 
Apostles,  as  a  record  of  testimony  no  less  than  a  story  of  deeds, 
demonstrates  the  crowning  place  which  the  resurrection  of  Christ, — 
the  fact  itself,  and  its  manifest  relations  and  consequences, — holds 
in  the  Christian  system.  If  this  is  gone,  all  is  gone.  "If  Christ  hath 
not  been  raised,  then  is  our  preaching  vain,  your  faith  is  also  vain." 

2.  The  illumination  of  the  Old  Testament  Scriptures  furnished 
by  this  interpretation  of  Paul's  ministry  is  immensely  clarifying  and 
of  well-nigh  infinite  value.  It  is  impossible  to  understand  and 
properly  appreciate  "The  Testimony  of  the  Witnesses,"  and  espe- 
cially "The  Testimony  of  Paul  the  Prisoner,"  as  given  in  the  Acts 
of  the  Apostles,  and  put  the  Old  Testament  on  the  back  shelf. 

398 


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